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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..ff7d5c0 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #52958 (https://www.gutenberg.org/ebooks/52958) diff --git a/old/52958-8.txt b/old/52958-8.txt deleted file mode 100644 index adf41b9..0000000 --- a/old/52958-8.txt +++ /dev/null @@ -1,9261 +0,0 @@ -The Project Gutenberg EBook of Revelations of Divine Love Recorded by -Julian, Anchoress at Norwich, by Julian - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - -Title: Revelations of Divine Love Recorded by Julian, Anchoress at Norwich - -Author: Julian - -Illustrator: Phoebe Anna Traquair - -Translator: Grace Warrack - -Release Date: September 2, 2016 [EBook #52958] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK REVELATIONS OF DIVINE LOVE *** - - - - -Produced by Clare Graham & Marc D'Hooghe at Free Literature -(online soon in an extended version, alo linking to free -sources for education worldwide ... MOOC's, educational -materials,...) Images generously made available by the -Internet Archive. - - - - - - - - - REVELATIONS - of DIVINE LOVE - Recorded by JULIAN, - Anchoress at _NORWICH_ - ANNO DOMINI 1373 - - - _In lumine tuo videbimus lumen_ - - - A version from the MS. - in the BRITISH MUSEUM - edited by - GRACE WARRACK - - - Methuen & Company - 36 Essex Street Strand - London - 1901 - - - - - - - DOMINI, REFUGIUM FACTUS ES NOBIS, A GENERATIONE IN GENERATIONEM. - RESPICE IN SERVOS TUOS, ET IN OPERA TUA: ET DIRIGE FILIOS EORUM. - ET SIT SPLENDOR DOMINI DEI NOSTRI SUPER NOS, ET OPERA MANUUM - NOSTRARUM DIRIGE SUPER NOS: ET OPUS MANUUM NOSTRARUM DIRIGE. - -"Truth seeth God, and Wisdom beholdeth God, and of these two cometh the -third: that is a holy, marvelling delight in God; which is Love." - - - - - - - CONTENTS - - PAGE - I. - NOTES ON MANUSCRIPTS AND EDITIONS OF THIS BOOK. xi - - II. - NOTE AS TO TWO JULIANS. xv - - III. - INTRODUCTION:-- - Part I. The Lady Julian. xvii - Part II. The Manner of the Book. xxxiii - Part III. The Theme of the Book. lv - - IV. - "REVELATIONS OF DIVINE LOVE":-- - (_editorial account_) - - i. - A List of Contents, called "A Particular of the - Chapters". 1 - - ii.-iii. - Autobiographical. 3 - - iv.-ix. - _The First Revelation_: The Trinity is shewn, - through the Suffering of Christ, as Goodness, - or Love all-working. 8 - - x. - _The Second Revelation_: Man's Sight of God's - Love is but partial because of sin's darkness. 21 - - xi. - _The Third Revelation_: All Being is Being of - God and is good: Sin is no Being. 26 - - xii. - _The Fourth Revelation_: The stain of sin through - lacking of human love is cleared away by the - Death of Christ in His Love. 29 - - xiii. - _The Fifth Revelation_: By Love's Sacrifice, - in Christ, the evil suffered, for Love's - Increase, to rise, is overcome for ever. 30 - - xiv. - _The Sixth Revelation_: The travail of Man - against evil on earth is a glory accepted - by Love in Heaven. 33 - - xv. - _The Seventh Revelation:_ It is of God's Will, - for our learning, that on earth we change between - joy of light and pain of darkness. 34 - - xvi.-xxi. - _The Eighth Revelation:_ Of the oneness - of God and Man in the Passion of Christ, through - Compassion of the Creature with Christ and of - Christ with the Creature. All compassion in men - is Christ in men. 36 - - xxii.-xxiii. - _The Ninth Revelation_: Of the worshipful entering - of Man's soul into the Joy of Love Divine in the - Passion. 46 - - xxiv. - _The Tenth Revelation_: Of the thankful entering - of the soul into the Peace of _the Endless Love_ - opened up for Man in the time of the Passion. 51 - - xxv. - _The Eleventh Revelation:_ Of Christ's Raising, - Fulfilling Love to the souls of men, as beheld - in the love between Him and His Mother. 52 - - xxvi. - _The Twelfth Revelation:_ All that the soul - lives by and loves is God, through Christ. 54 - - xxvii.-xl. - _The Thirteenth Revelation:_ Man's finite love - was suffered by Infinite Love to fail, that - falling thus through sin into pain and death - of darkness, the creature therein might more - deeply know his need and more highly know, in - its succouring strength, the Creator's Love, - as the Saviour's; that so being raised, and for - ever held clinging to that through the grace of - the Holy Ghost, he might rise to fuller and - higher and endless oneness with God. 55 - - xli.-xliii. - _The Fourteenth Revelation:_ Beginning on - earth, Prayer makes the soul one with God. 84 - - xliv.-lxiii. - Regarding these Revelations and the Christian - Life of Love's travail on earth against sin. 93 - - lxiv.-lxv. - _The Fifteenth Revelation_ (Closing): Of - Love's Fulfilment in Heaven. 159 - - lxvi. - Autobiographical: The fall through frailty of - nature, by self-regarding, into doubt of the - Shewing of Love; the rescue by mercy; the - assaying of faith and the overcoming by grace. 164 - - lxvii.-lxviii. - _The Sixteenth Revelation_ (Confirming): The - Indwelling of God In the Soul, now and for ever. - "_Thou shalt not be overcome._" 167 - - lxix. - Autobiographical: The second assaying of faith, - through the horror of spiritual darkness; the - overcoming by virtue of the Passion of Christ, - with help from the Common Belief of the - Christian Fellowship. 170 - - lxx.-lxxxv. - The Life of Faith is kept by Charity, - led on by Hope 172 - - lxxvi. - The Meaning of the Whole. Of learning more on - earth and In Heaven of the One thing taught - in the Revelation: _the Endless Love_; in - Which Life is everlasting. 201 - - V. - POSTSCRIPT - BY AN EARLY TRANSCRIBER OF THE MANUSCRIPT. 204 - - VI. - GLOSSARY. 205 - - - -_The Title-page is from a design by Phoebe Anna Traquair._ - - - - - - - NOTES ON MANUSCRIPTS AND EDITIONS - - -This English book exists in two Manuscripts: No. 30 of the Bibliothèque -Nationale, Paris (_Bibliotheca Bigotiana_, 388), and No. 2499 _Sloane_, -in the British Museum. - -The Paris Manuscript is of the Sixteenth Century, the Sloane is in a -Seventeenth Century handwriting; the English of the Fourteenth Century -seems to be on the whole well preserved in both, especially perhaps in -the later Manuscript, which must have been copied from one of mixed -East Anglian and northern dialects. This manuscript has no title-page, -and nothing is known as to its history. Delisle's catalogue of the -_Biblioth. Bigot._ (1877) gives no particulars as to the acquisition of -No. 388. The two versions may be compared in these sentences:-- - -Chap. II., _Paris_ MS.: "This revelation was made to a Symple creature -unlettyrde leving in deadly flesh the yer of our Lord a thousande and -thre hundered and lxxiii the xiii Daie of May." - -_Sloane_: "These Revelations were shewed to a simple creature that -cowde no letter the yeere of our Lord 1373 the xiij day of may." - -Chap. LI., _Paris_ MS.: "The colour of his face was feyer brown whygt -with full semely countenaunce. his eyen were blakke most feyer and -semely shewyng full of lovely pytte and within hym an heyward long -and brode all full of endlesse hevynlynes. And the lovely lokyng that -he lokyd on his servant contynually. And namely in his fallyng ÷ me -thought it myght melt oure hartys for love. and brek them on twoo for -Joy." - -_Sloane_: "The color of his face was faire browne, with ful semely -features, his eyen were blak most faire and semely shewand ful of -lovely pety and within him an heyward long and brode all full of endles -hevyns, and the lovely lokeing that he loked upon his servant continuly -and namely in his fallyng me thowte it myte molten our herts for love & -bresten hem on to for joy." - -The Sloane MS. does not mention the writer of the book, but the copyist -of the Paris version has, after the _Deo Gratias_ with which it ends, -added or transcribed these words: _Explicit liber Revelationem Julyane -anatorite_ [sic] _Norwyche cujus anime propicietur Deus_. - -Blomefield, in his _History of Norfolk_ (iv. p. 81), speaks of "an -old vellum Manuscript, 36 pages of which contained an account of -the visions, etc.," of the Lady Julian, anchoress at St. Julian's, -Norwich, and quotes the title written by a contemporary: "Here es a -Vision shewed by the godenes of God to a devoute Woman: and her name -is Julian, that is recluse at Noryche, and yett is on life, Anno -Domini mccccxlii. In the whilke Vision er fulle many comfortabyll -words, and greatly styrrande to alle they that desyres to be Crystes -Looverse"--greatly stirring to all that desire to be lovers of Christ. -This Manuscript, possibly containing the writing of Julian herself, -was in the possession of the Rev. Francis Peck (1692-1743). The -original MSS. of that antiquarian writer went to Sir Thomas Cave, and -ultimately to the British Museum, but his general library was sold in -1758 to Mr T. Payne (of Payne & Foss), bookseller, Strand, and this old -Manuscript of the "Revelations," which has been sought for in vain in -the catalogues of public collections, may perhaps have been bought and -sold by him.[1] It may be extant in some private library. - -Tersteegen, who, in his _Auserlesene Beschreibungen Heiliger Seelen_, -gives a long extract from Julian's book (vol. iii. p. 252, 3rd ed. -1784), mentions in his preface that he had seen "in the Library of the -late Poiret" an old Manuscript of these Revelations. Pierre Poiret, -author of several works on mystical theology, died in 1719 near Leyden, -but the Manuscript has not found its way to the University there. - -Poiret himself refers thus to Julian and her book in his _Catalogus -Auctorum Mysticorum_, giving to her name the asterisk denoting -greatness: "_Julianae Matris Anachoretae, Revelationes de Amore Dei. -Anglice. Theodidactae, profundae, ecstaticae._" (_Theologiae Pacificae -itemque Mysticae_, p. 336. Amsterdam, 1702.) - -The earliest printed edition of Julian's book was prepared by the -Benedictine Serenus de Cressy, and published in 1670 by permission of -his ecclesiastical Superior, the Abbot of Lambspring, under the title -of _Sixteen Revelations of Divine Love_. It agrees with the Manuscript -now in Paris, but the readings that differ from the Sloane Manuscript -are very few and are quite unimportant. This version of de Cressy's -is in Seventeenth Century English with some archaic words, which are -explained on the side margins; it was re-printed in 1843. A modernised -version taken from the Sloane MS. was published, with a preface, by -Henry Collins in 1877 (T. Richardson & Sons). - -These three, the only printed editions, are now all of great rarity. - -For the following version, the editor having transcribed the Sloane -MS., divided its continuous lines into paragraphs, supplied to many -words capital letters, and while following as far as possible the -significance of the commas and occasional full stops of the original, -endeavoured to make the meaning clearer by a more varied punctuation. -As the book is designed for general use, modern spelling has been -adopted, and most words entirely obsolete in speech have been rendered -in modern English, though a few that seemed of special significance -or charm have been retained. Archaic forms of construction have -been almost invariably left as they are, without regard to modern -grammatical usage. Occasionally a word has been underlined for the sake -of clearness or as a help in preserving the measure of the original -language, which in a modern version must lose a little in rhythm, by -altered pronunciation and by the dropping of the termination "en" from -verbs in the infinitive. Here and there a clause has been put within -parentheses. The very few changes made in words that might have any -bearing on theological or philosophical questions, any historical or -personal significance in the presentment of Julian's view, are noted on -the margin and in the Glossary. Where prepositions are used in a sense -now obscure they have generally been left as they are (_e.g., of_ for -_by_ or _with_), or have been added to rather than altered (_e.g., for_ -is rendered by the archaic but intelligible _for that_, rather than -by _because_, and _of_ is amplified by words in square brackets, as -[_by virtue_] _of_, [_out_] _of_ rather than changed into _through_ or -_from_). The editor has desired to follow the rule of never omitting -a word from the Manuscript, and of enclosing within square brackets -the very few words added. It may be seen that these words do not alter -the sense of the passage, but are interpolated with a view to bringing -it out more clearly, in insignificant references (_e.g._ "in this -[Shewing]"), and once or twice in a passage of special obscurity (see -chap. xlv). - -[1] v. Nichol's _Literary Anecdotes_, vol. iii. p. 653. - - - - - NOTE AS TO THE LADY JULIAN, ANCHORESS AT ST JULIAN'S, AND THE LADY - JULIAN LAMPET, ANCHORESS AT CARROW - - -In _Carrow Abbey_, by Walter Rye (privately printed, 1889), is given a -list of Wills, in which the name of the Lady Julian Lampet frequently -occurs as a legatee between the years 1427 (Will of Sir John Erpingham) -and 1478 (Will of William Hallys). Comparing the Will of Hallys with -that of Margaret Purdance, which was made in 1471 but not proved till -1483, and from which the name of Lady Julian Lampet as a legatee is -stroked out, no doubt because of her death, we find evidence that this -anchoress died between 1478 and 1483. As even the earlier of these -dates was a hundred and thirty-six years after the birth of the writer -of the "Revelations," who in May 1373 was over thirty years of age, -the identity of the "Lady Julian, recluse at Norwich," with the Lady -Julian Lampet, though it has naturally been suggested, is surely an -impossibility. There were anchorages in the churchyards both of St -Julian's, Conisford (which belonged to the nuns of Carrow in the sense -of its revenues having been made over to them by King Stephen for the -support of that Priory or "Abbey"), and of St Mary's, the Convent -Church of the nuns. See the Will of Robert Pert--proved 1445--which -left "to the anchoress of Carhowe 1s., to ditto at St Julian's 1s.," -and that of the Lady Isobel Morley, who in 1466 left bequests to "Dame -Julian, anchoress at Carrow, and Dame Agnes, anchoress at St Julian's -in Cunisford"--no doubt the same Dame Agnes that is mentioned by -Blomefield as being at St Julian's in 1472. This Agnes may have been -the immediate successor of Julian the writer of the "Revelations," who -is spoken of as "yet in life"--as if in great age--in 1442, when she -would be a hundred years old. - -Perhaps the almost invariable use of the surname of the Carrow -Dame Julian (who was, no doubt, of the family of Sir Ralph -Lampet--frequently mentioned by Blomefield and in the _Paston Letters_) -may go to establish proof that there had been before her and in her -earlier years of recluse life another anchoress Julian, who most likely -had been educated at Carrow, but who lived as an anchoress at St -Julian's, and was known simply as Dame or "the Lady" Julian. - - * * * * * - -From Blomefield's _History of Norfolk_, vol. iv. p. 524: "Carhoe or -Carrow stands on a hill by the side of the river, about a furlong from -Conisford or Southgates, and was always in the liberty of the City -[of Norwich].... Here was an ancient Hospital or Nunnery, dedicated -to Saint Mary and Saint John, to which King Stephen having given -lands and meadows without the South-gate, Seyna and Lescelina, two of -the sisters, in 1146 began the foundations of a new monastery called -Kairo, Carrow, Car-hou, and sometimes Car-Dieu, which was dedicated to -the Virgin Mary and Saint John, and consisted of a prioress and nine -(afterwards twelve) Benedictine black nuns.... Their church was founded -by King Stephen and was dedicated to the Blessed Virgin, and had a -chapel of St John Baptist joined to its south side, and another of St -Catherine to its north; there was also an anchorage by it, and in 1428 -Lady Julian Lampet was anchoress there." ... "This nunnery for many -years had been a school or place of education for the young ladies of -the chief families of the diocese, who boarded with and were educated -by the nuns." - -From Dr Jessopp's _Visitations of the Diocese of Norwich_, 1492-1532, -Introduction, p. xliv.: "The priory of Carrow had always enjoyed a good -reputation, and the house had for long been a favourite retreat for the -daughters of the Norwich citizens who desired to give themselves to a -life of religious retirement." - - - - - INTRODUCTION - - PART I - - THE LADY JULIAN - - _Beati pauperes spiritu: quoniam ipsorum est regnum coelorum_ - _S. Matth. v._ 3 - - -Very little is known of the outer life of the woman that nearly five -hundred years ago left us this book. - -It is in connection with the old Church of St Julian in the parish of -Conisford, outlying Norwich, that Julian is mentioned in Blomefield's -_History of Norfolk_ (vol. iv. p. 81): "In the east part of the -churchyard stood an anchorage in which an ankeress or recluse dwelt -till the Dissolution, when the house was demolished, though the -foundations may still be seen (1768). In 1393 Lady Julian, the ankeress -here was a strict recluse, and had two servants to attend her in her -old age. This woman was in these days esteemed one of the greatest -holiness. In 1472 Dame Agnes was recluse here; in 1481, Dame Elizabeth -Scott; in 1510, Lady Elizabeth; in 1524, Dame Agnes Edrygge." - -The little Church of St Julian (in use at this day) still keeps from -Norman times its dark round tower of flint rubble, and still there -are traces about its foundation of the anchorage built against its -south-eastern wall. "This Church was founded," says the History of -the County, "before the Conquest, and was given to the nuns of Carhoe -(Carrow) by King Stephen, their founder; it hath a round tower and -but one bell; the north porch and nave are tiled, and the chancel is -thatched. There was an image of St Julian in a niche of the wall of -the Church, in the Churchyard." Citing the record of a burial in "the -churchyard of St Julian, the King and Confessor," Blomefield observes: -"which shews that it was not dedicated to St Julian, the Bishop, nor St -Julian, the Virgin." - -The only knowledge that we have directly from Julian as to any part -of her history is given in her account of the time and manner in -which the Revelation came, and of her condition before and during and -after this special experience. She tells how on the 13th day of May, -1373,[1] the Revelation of Love was shewed to her, "a simple creature, -unlettered," who had before this time made certain special prayers from -out of her longing after more love to God and her trouble over the -sight of man's sin and sorrow. She had come now, she mentions, to the -age of thirty, for which she had in one of these prayers, desired to -receive a greater consecration,--thinking, perhaps, of the year when -the Carpenter's workshop was left by the Lord for wider ministry,--she -was "thirty years old and an half." This would make her birth-date -about the end of 1342, and the old Manuscript says that she "was yet in -life" in 1442. Julian relates that the Fifteen consecutive "Shewings" -lasted from about four o'clock till after nine of that same morning, -that they were followed by only one other Shewing (given on the night -of the next day), but that through later years the teaching of these -Sixteen Shewings had been renewed and explained and enlarged by the -more ordinary enlightenment and influences of "the same Spirit that -shewed them." In this connection she speaks, in different chapters, of -"fifteen years after and more," and of twenty years after, "save three -months"; thus her book cannot have been finished before 1393. - -Of the circumstances in which the Revelations came, and of all matters -connected with them, Julian gives a careful account, suggestive of -great calmness and power of observation and reflection at the time, -as well as of discriminating judgment and certitude afterwards. She -describes the preliminary seven days' sickness, the cessation of all -its pain during the earlier visions, in which she had spiritual -sight of the Passion of Christ, and indeed during all the five hours' -"special Shewing"; the return of her physical pain and mental distress -and "dryness" of feeling when the vision closed; her falling into -doubt as to whether she had not simply been delirious, her terrifying -dream on the Friday night,--noting carefully that "this horrible -Shewing" came in her sleep, "and so did none other"--none of the -Sixteen Revelations of Love came thus. Then she tells how she was -helped to overcome the dream-temptation to despair, and how on the -following night another Revelation, conclusion and confirmation of -all, was granted to strengthen her faith. Again her faith was assayed -by a similar dream-appearance of fiends that seemed as it were to be -mocking at all religion, and again she was delivered, overcoming by -setting her eyes on the Cross and fastening her heart on God, and -comforting her soul with speech of Christ's Passion (as she would have -comforted another in like distress) and rehearsing the Faith of all -the Church. It may be noted here that Julian when telling how she was -given grace to awaken from the former of these troubled dreams, says, -"anon all vanished away and I was brought to great rest and peace, -without sickness of body or dread of conscience," and that nothing in -the book gives any ground for supposing that she had less than ordinary -health during the long and peaceful life wherein God "lengthened her -patience." Rather it would seem that one so wholesome in mind, so -happy in spirit, so wisely moderate, no doubt, in self-guidance, must -have kept that general health that _she_ could not despise who speaks -of God having "no disdain" to serve the body, for love of the soul, of -how we are "soul and body clad in the Goodness of God," of how "God -hath made waters plenteous in earth to our service and to our bodily -ease,"[2] and of how Christ waiteth to minister to us His gifts of -grace "unto the time that we be waxen and grown, our soul with our body -and our body with our soul, either of them taking help of other, till -we be brought unto stature, as nature worketh."[3] - -Julian mentions neither her name not her state in life; she is "the -soul," the "poor" or "simple" soul that the Revelation was shewed -to--"a simple creature," in herself, a mere "wretch," frail and of no -account. - -Of her parentage and early home we know nothing: but perhaps her own -exquisite picture of Motherhood--of its natural (its "kind") love and -wisdom and knowledge--is taken partly from memory, with that of the -kindly nurse, and the child, which by nature loveth the Mother and -each of the other children, and of the training by Mother and Teacher -until the child is brought up to "the Father's bliss" (lxi.-lxiii.). - -The title "Lady," "Dame" or "Madame" was commonly accorded to -anchoresses, nuns, and others that had had education in a Convent.[4] - -Julian, no doubt, was of gentle birth, and she would probably be sent -to the Convent of Carrow for her education. There she would receive -from the Benedictine nuns the usual instruction in reading, writing, -Latin, French, and fine needlework, and especially in that Common -Christian Belief to which she was always in her faithful heart and -steadfast will so loyal,--"the Common Teaching of Holy Church in which -I was afore informed and grounded, and with all my will having in use -and understanding" (xlvi.). - -It is most likely that Julian received at Carrow the consecration -of a Benedictine nun; for it was usual, though not necessary, for -anchoresses to belong to one or other of the Religious Orders. - -The more or less solitary life of the anchorite or hermit, the -anchoress or recluse, had at this time, as earlier, many followers in -the country parts and large towns of England. Few of the "reclusoria" -or women's anchorholds were in the open country or forest-lands -like those that we come upon in Medieval romances, but many churches -of the villages and towns had attached to them a timber or stone -"cell"--a little house of two or three rooms inhabited by a recluse who -never left it, and one servant, or two, for errands and protection. -Occasionally a little group of recluses lived together like those three -young sisters of the Thirteenth Century for whom the _Ancren Riwle_, -a Rule or Counsel for "Ancres," was at their own request composed. -The recluse's chamber seems to have generally had three windows: one -looking into the adjoining Church, so that she could take part in the -Services there; another communicating with one of those rooms under -the keeping of her "maidens," in which occasionally a guest might be -entertained; and a third--the "parlour" window--opening to the outside, -to which all might come that desired to speak with her. According to -the _Ancren Riwle_ the covering-screen for this audience-window was -a curtain of double cloth, black with a cross of white through which -the sunshine would penetrate--sign of the Dayspring from on high. -This screen could of course be drawn back when the recluse 'held a -parliament' with any that came to her.[5] - -Before Julian passed from the sunny lawns and meadows of Carrow, along -the road by the river and up the lane to the left by the gardens and -orchards of the Coniston of that day, to the little Churchyard house -that would hide so much from her eyes of outward beauty, and yet leave -so much in its changeful perpetual quietude around her (great skies -overhead like the ample heavenly garments of her vision "blue as azure -most deep and fair"; little Speedwell's blue by the crannied wall of -the Churchyard--_Veronika_, true Image, like the Saint's "Holy Vernacle -at Rome") her vow[6] might be: "I offering yield myself to the divine -Goodness[7] for service, in the order of anchorites: and I promise to -continue in the service of God after the rule of that order, by divine -grace and the counsel of the Church: and to shew canonical obedience to -my ghostly fathers." - -The only reference that Julian makes to the life dedicated more -especially to Contemplation is where she is speaking, as if from -experience, of the temptation to despair because of falling oftentimes -into the same sins, "especially into sloth and losing of time. For -that is the beginning of sin, as to my sight,--and especially to the -creatures that have given themselves to serve our Lord with inward -beholding of His blessed Goodness."[8] - -"_One thing have I desired of the Lord, that will I seek after: that I -may dwell in the house of the Lord all the days of my life, to behold -the beauty of the Lord, and to enquire in His temple_"--His Sanctuary -of the Church or of the soul. _That_ was her calling. She had heard the -Voice that comes to the soul in Spring-time and calls to the Garden of -lilies, and calls to the Garden of Olive-trees (where all the spices -offered are in one Cup of Heavenly Wine): _"Surge, propera amica mea: -jam enim Hyems transiit, imber ambiit et recessit. Surge, propera amica -mea, speciosa mea, et veni." "Arise: let us go hence."[9] "For this is -the natural yearnings of the soul by the touching of the Holy Ghost: -God of Thy Goodness, give me Thyself, for Thou art enough to me; ... -and if I ask anything that is less, ever me wanteth; but only in Thee I -have all"_ (v.). - -"A soul that only fasteneth itself on to God with very trust, either -by seeking or in beholding, it is the most worship that it may do to -Him, as to my sight" (x.). "To enquire" and "to behold"--no doubt it -was for these that Julian sought time and quiet. For she had urgent -questionings and "stirrings" in her mind over "the great hurt that is -come by sin to the creature"--"afore this time often I wondered why by -the great foreseeing wisdom of God the beginning of sin was not letted" -("mourning and sorrow I made over it without reason and discretion"); -and also she was filled with desire for God: "the longing that I had to -Him afore" (xxvii.). - -Moreover, this life to which Julian gave herself was to be a life of -"meek continuant prayers" "for enabling" of herself in her weakness, -and for help to others in all their needs. For thought and worship -could only be held together by active prayer: the pitiful beholding -of evil and pain and the joyful beholding of Goodness and Love would -be at war, as it were, with each other, unless they were set at peace -for the time by the prayer of intercession. And _that_ is the call of -the loving soul, strong in its infant feebleness to wake the answering -Revelation of Love to faith that "all shall be well," and that "all is -well" and that when all are come up above and the whole is known, all -shall be seen to be well, and to have been well through the time of -tribulation and travail. - -"At some time in the day or night," says the _Ancren Riwle_, -which Julian perhaps may have read, though as to such prayers her -compassionate heart was its own director--"At some time in the day -or night think upon and call to mind all who are sick and sorrowful, -who suffer affliction and poverty, the pain which prisoners endure who -lie heavily fettered with iron; think especially of the Christians who -are amongst the heathen, some in prison, some in so great thralldom -as is an ox or an ass; compassionate those who are under strong -temptations; take thought of all men's sorrows, and sigh to our Lord -that He may take care of them and have compassion and look upon them -with a gracious eye; and if you have leisure, repeat this Psalm, _I -have lifted up mine eyes. Paternoster. Return, O Lord, how long, and -be intreated in favour of Thy servants: Let us pray._ 'Stretch forth, -O Lord, to thy servants and to thy handmaids the right hand of thy -heavenly aid, that they may seek thee with all their heart, and obtain -what they worthily ask through Jesus Christ our Lord.'" Julian tells -how in her thinking of sin and its hurt there passed before her sight -all that Christ bore for us, "and His dying; and all the pains and -passions of all His creatures, ghostly and bodily; _and the beholding -of this_--with all pains that ever were or ever shall be" (xxvii). -From sin, except as a general conception, Julian's natural instinct -was to turn her eyes; but with this Christly compassion in her heart -in looking on the sorrows of the world she could not but take account -of its sin. As she came to be convinced that "though we be highly -lifted up into contemplation, it is needful for us to see our own -sin,"--albeit we should not accuse ourselves "overdone much" or "be -heavy or sorrowful indiscreetly"--so when sins of others were brought -before her she would seek with compassion to take the sinner's part of -contrition and prayer. "The beholding of other man's sins, it maketh -as it were a thick mist afore the eyes of the soul, and we cannot, -for the time, see the fairness of God, but if we can behold them with -contrition with him, with compassion on him, and with holy desire to -God for him" (lxxvi.). - -And notwithstanding all the stir and eager revival of the Fourteenth -Century in religion, politics, literature and general life, there -was much both of sin and of sorrow then to exercise the pitiful -soul--troubles enough in Norwich itself, of oppression and riot and -desolating pestilence--troubles enough in Europe, West and East,--wars -and enslaving and many cruelties in distant lands, and harried Armenian -Christians coming to the Court of Edward to plead for succour in -their long-enduring patience. There was trouble wherever one looked; -but to prayer, and to that compassion which is in itself a prayer, -the answer came. Indeed the compassion was its own first immediate -answer: for "then I saw that each kind compassion that man hath on his -_even-Cristen_ (his fellow-Christians) with charity, _it is Christ in -him_." This is the comfort that both comforts in waiting and calls to -deeds of help. And such "charity" of social service was not beyond the -scope of the life "enclosed,"--whether it might be by deed or, as more -often, by speech.[10] - -It is in her seeking for truth and her beholding of Love that we best -know Julian. Of the opening of the Revelation she says: "In all this -I was greatly stirred in charity to mine even-Christians, that they -might see and know the same that I saw: for I would it were comfort to -them," and again and again throughout the book she declares that the -"special Shewing" is given not for her in special, but for all--for all -are meant to be one in comfort as all are one in need. "Because of the -Shewing I am not good, but if I love God the better: and in as much as -ye love God the better it is more to you than to me.... For we are all -one in comfort. For truly it was not shewed me that God loved me better -than the least soul that is in grace; for I am certain that there be -many that never had any Shewing nor sight but of the common teaching of -Holy Church that love God better than I. For if I look singularly to -myself I am right nought; but in general [manner of regarding] I am, I -hope, in oneness of charity with all mine even-Christians. For in this -oneness standeth the life of all mankind that shall be saved, and that -which I say of me, I say in the person of all mine even-Christians: for -I am taught in the Spiritual Shewing of our Lord God that He meaneth -it so. And therefore I pray you for God's sake, and counsel you for -your own profit that ye leave the beholding of a worthless creature [a -"wretch"] it was shewed to and mightily, wisely and meekly behold God -that of His special goodness would shew it generally, in comfort of us -all" (ix.). - -Thus Julian turns our eyes from looking _on_ her to looking _with_ her -on the Revelation of Divine Love. - -Yet surely in her we have also "a shewing"--a shewing of the same. -She tells us little of her own story, and little is told us of her -by any one else, but all through her recording of the Revelation the -simple creature to whom it was made unconsciously shews herself, so -that soon we come to know her with a pleasure that surely she would -not think too "special" in its regard. (For she herself in speaking -of Love makes note that the general does not exclude the special). -Perhaps we are helped in this friendly acquaintanceship by those -endearingly characteristic little formulas of speech disavowing any -claim to dogmatic authority in the statements of her views of truth: -those modest parentheses "as to my sight," "as to mine understanding." -"Wisdom and truth and love," the dower that she saw in the Gracious -soul, were surely in the soul of this meek woman; but enclosing -these gifts of nature and grace are qualities special to Julian: -depth of passion, with quietness, order, and moderation; loyalty in -faith, with clearest candour--"I believe ... but this was not shewed -me"--(xxxiii., lxxvii., lxxx.) pitifulness and sympathy, with hope and -a blithe serenity; sound good sense with a little sparkle upon it--as -of delicate humour (that crowning virtue of saints); and beneath all, -above all, an exquisite tenderness that turns her speech to music. "_I -will lay thy Stones with fair Colours._" - -"Thou hast the dews of thy youth." Hundreds of years have gone since -that early morning in May when Julian thought she was dying and was -"partly troubled" for she felt she was yet in youth and would gladly -have served God more on earth with the gift of her days--hundreds -of years since the time that her heart would fain have been told by -special Shewing that "a certain creature I loved should continue in -good living"--but still we have "mind" of her as "a gentle neighbour -and of our knowing." For those that love in simplicity are always -young; and those that have had with the larger Vision of Love the gift -of love's passionate speech, to God or man, in word or form or deed, as -treasure held--live yet on the earth, untouched by time, though their -light is shining elsewhere for other sight. - -"From that time that the Revelation was shewed I desired oftentimes to -learn what was our Lord's meaning. And fifteen years afterwards and -more, I was answered in ghostly understanding, saying thus: _Wouldst -thou learn thy Lord's meaning in this thing? Learn it well: Love was -His meaning. Who shewed it thee? Love. What shewed He thee? Love. -Wherefore shewed it He? For Love. Hold thee therein and thou shalt -learn and know more in the same. But thou shalt never know nor learn -other thing without end._" - -And if we, with no special shewing, might ask and, in trust of -"spiritual understanding," might answer more--asking _to whom_, and -_for whom_ was the Revelation shewed, we might answer: _To one that -loved_; for all that would learn in love. - - "_Ecco chi crescerà li nostri amori_"[11] - - "Here is one who shall increase our love." - - Blessed are they that mourn: for they shall be comforted. - Blessed are the meek: for they shall inherit the earth. - Blessed are the pure in heart: for they shall see God. - -[1] This must have been a Friday--sacred Day of the Passion of -Christ--for Easter Sunday of 1373 was on the 17th of April (O.S.). So -when the Revelation finally closed and Julian was left to "keep it in -the Faith"--the Common Christian Faith--it was Sunday morning, and -the words and voices she would hear through her window opening into -the Church would be from the early worship of "the Blessed Common" -assembled there. - -[2] See the _Ancren Riwle_, Part viii. _Of Domestic Matters_, for -counsels to anchoresses as to judicious care of the body: diet, -washing, needful rest, avoidance of idleness and gloom, reading, sewing -for Church and Poor, making and mending and washing of clothes by the -anchoress or her servant. "Ye may be well content with your clothes, be -they white, be they black; only see that they be plain, and warm, and -well made--skins well tanned; and have as many as you need.... Let your -shoes be thick and warm." - -[3] _cf._ Robert Browning, _Rabbi Ben Ezra_, xii. - -[4] S. de Cressy was probably the originator of the designation "Mother -Juliana." The old name was _Julian_. The Virgin-Martyr of the Legend -entitled "The Life of St Juliana" (Early English Text Society) is -called in the Manuscripts, Iulane, Juliene, and Juliane and Julian. -So also _Lady Julian Berners_ is a name in the history of Fifteenth -Century books. - -[5] "So he kneeled at her window and anon the recluse opened it, and -asked Sir Percival what he would. 'Madam,' said he, 'I am a knight of -King Arthur's Court and my name is Sir Percival de Galis.' So when the -recluse heard his name, she had passing great joy of him, for greatly -she loved him before all other knights of the world; and so of right -she ought to do, for she was his aunt."--Malory's _Morte d'Arthur_, -xiv. i. - -[6] _Manuale ad usum insignis ecclesie Sarisburiensis_ (ed. of 1555), -fo. lxix. _Servitium includendorum._ - -[7] "_pietatis_." - -[8] The sins that Julian mentions, "despair or doubtful dread," "sloth -and losing of time," "unskilful [unpractical, unreasoning] heaviness -and vain sorrow," seem to be all akin to that dreaded sin, besetting -particularly the Contemplative life, _Accidia_. See _Ancren Riwle_ p. -287. "_Accidies salue is gestlich gledshipe._ The remedy for indolence -is spiritual joy, and the consolation of joyful hope from reading and -from holy meditation, or when spoken by the mouth of man. Often, dear -sisters, ye ought to pray less, that ye may read more. Reading is -good prayer. Reading teacheth how, and for what ye ought to pray. In -reading, when the heart feels delight, devotion ariseth, and that is -worth many prayers. Everything, however, may be overdone. Moderation is -always best."--(Pub. by the Camden Society). - -[9] Canticles ii. 10. St John xiv. 31. - -[10] See the chapter "How an Anchoress shall behave herself to them -that come to her," in "The Scale of Perfection," by Walter Hilton (died -1396), edition of 1659, p. 106. "Since it is so that thou oughtest not -to goe out of thy house to seek occasion how thou mightest profit thy -Neighbour by deeds of Charity, because thou art enclosed; ... therefore -who so will speake with thee ... be thou soon ready with a good will to -aske what his will is ... for thou knowest not what he is, nor why he -cometh, nor what need he hath of thee, or thou of him, till thou hast -tryed. And though thou be at prayer, or at thy devotions, that thou -thinkest loth to break off, for that thou thinkest that thou oughtest -not leave God for to speake with any one, I think not so in this case, -for if thou be wise, thou shalt not leave God, but thou shalt find him, -and have him, and see him in thy Neighbour as well as in prayer, onely -in another manner. If thou canst love thy Neighbour well, to speake -with thy Neighbour with discretion shall be no hindrance to thee.... -If he come to tell thee his disease [distress] or trouble, and to be -comforted by thy speech, heare him gladly, and suffer him to say what -he will for ease of his own heart; And when he hath done, comfort him -if thou canst, gladly, gently, and charitably, and soon break off. And -then, after that, if he will fall into idle tales, or vanities of the -World, or of other men's actions, answer him but little, and feed not -his speech, and he will soon be weary, and quickly take his leave," etc. - -[11] Dante, _Paradiso_, v. 105. - - - - - PART II - - THE MANNER OF THE BOOK - - As an hert desirith to the wellis of watris: - so thou God, my soule desirith to thee.... - The Lord sent his merci in the day: - and his song in the nyght. - Ps. '_Quemadmodum_'; from the _Prymer_. - - -Without any special study of the literature of Mysticism for purposes -of comparison, in reading Julian's book one is struck by a few -characteristics wherein it differs from many other Mystical writings -as well as by qualities that belong to most or all of that general -designation. - -The silence of this book both as to preliminary ascetic exercises and -as to ultimate visions of the Absolute, might be attributed to Julian's -being wholly concerned with giving, for comfort to all, that special -sight of truth that came to her as the answer to her own need. She sets -out not to teach methods of any kind for the gradual drawing near of -man to God, but to record and shew forth a Revelation, granted once, of -God's actual nearness to the soul, and for this Revelation she herself -had been prepared by the "stirring" of her conscience, her love and -her understanding, in a word of her _faith_, even as she was in short -time to be left "neither sign nor token," but only the Revelation to -hold "in faith." Moreover, the means that in general she looks to for -realising God's nearness, in whatever measure or manner the revelation -of it may come to any soul, is the immediate one of faith as a gift -of nature and a grace from the Holy Ghost: faith leading by prayer, -and effort of obedience, and teachableness of spirit, into actual -experience of oneness with God. The natural and common heritage of -love and faith is a theme that is dear to Julian: in her view, longing -toward God is grounded in the love to Him that is native to the human -heart, and this longing (painful through sin) as it is stirred by the -Holy Spirit, who comes with Christ, is, in each naturally developed -Christian, spontaneous and increasing;--"for the nearer we be to our -bliss, the more we long after it" (xlvi., lxxii., lxxxi.). "This is -the kinde [the natural] yernings of the soule by the touching of the -Holy Ghost: _God of Thy goodness give me Thyself: for Thou art enow -to me, and I may nothing ask that is less that may be full worshippe -to Thee_." God is the first as well as the last: the soul begins as -well as ends with God: begins by Nature, begins again by Mercy, and -ends--yet "without end"--by Grace. Certainly on the way--the way of -these three, by falling, by succour, by upraising--to the more perfect -knowing of God that is the soul's Fulfilment in Heaven, there is a less -immediate knowledge to be gained through experience: "_And if I aske -anything that is lesse, ever me wantith_," for "It needyth us to have -knoweing of the littlehede of creatures and to nowtyn all thing that -is made, for to love and have God that is onmade." But this knowing -of the littleness of creatures comes to Julian first of all in a sight -of _the Goodness of God_; "For [to] a soule that seith the Maker of -all, all that is made semith full litil." By the further beholding, -indeed, of God as Maker and Preserver, that which has been rightly -"noughted" as of no account, is seen to be also truly of much account. -For that which was seen by the soul as so little that it seemed to be -about to fall to nothing for littleness, is seen by the understanding -to have "three properties":--God made it, God loveth it, God keepeth -it. Thus it is known as "great and large, fair and good"; "it lasteth, -and ever shall, for God loveth it."--Yet again the soul breaks away -to its own, with the natural flight of a bird from its Autumn nest at -the call of an unseen Spring to the far-off land that is nearer still -than its nest, because it is in its heart. "But what is to _me_ sothly -[in verity] the Maker, the Keper and the Lover,--I cannot tell, for -till I am Substantially oned [deeply united] to Him, I may never have -full rest ne very blisse; that is to sey, that I be so festined to -Him, that there is right nowte that is made betwix my God and me" (v., -viii.). This "fastening" is all that in Julian's book represents that -needful process wherein the truth of asceticism has a part. It is not -essentially a process of detaching the thought from created things of -time--still less one of detaching the heart from created beings of -eternity--but a process of more and more allowing and presenting the -man to be fastened closely to God by means of the original longing -of the soul, the influence of the Holy Ghost, and the discipline of -life with its natural tribulations, which by their purifying serve to -strengthen the affections that remaining pass through them. "_But only -in Thee I have all._" On the way this discovery of the soul at peace -must needs be sometimes a word for exclusion, in parting and pressing -onward from things that are made: in the end it is the welcome, -all-inclusive. And Julian, notwithstanding her enclosure as a recluse, -is one of those that, happy in nature and not too much hindered by -conditions of life, possess for large use _by the way_ the mystical -peace of fulfilled possession through virtue of freedom from bondage -to self. For it is by means of the tyranny of the "self," regarding -chiefly itself in its claims and enjoyments, that creature things can -be intruded between the soul and God; and always, in some way, the meek -inherit the earth. "All things are yours; and ye are Christ's." - -The life of a recluse demanded, no doubt, as other lives do, a daily -self-denial as well as an initiatory self-devotion, and from Julian's -silence as to "bodily exercises" it cannot of course be assumed that -she did not give them, even beyond the incumbent rule of the Church, -though not in excess of her usual moderation, some part in her -Christian striving for mastery over self. Nor could this silence in -itself be taken as a proof that ascetic practices had not in her view a -preparatory function such as has by many of the Mystics been assigned -to them during a process of self-training in the earlier stages of -the soul's ascent to aptitude for mystical vision. It is, however, to -be noted that neither in regard to herself nor others do we hear from -Julian anything about an undertaking of this kind. To her the "special -Shewing" came as a gift, unearned, and unexpected: it came in an -abundant answer to a prayer for other things needed by every soul.[1] -Julian's desires for herself were for three "wounds" to be made more -deep in her life: contrition (in sight of sin), compassion (in sight -of sorrow) and longing after God: she prayed and sought diligently for -these graces, comprehensive as she felt they were of the Christian life -and meant for all; and with them she sought to have for herself, in -particular regard to her own difficulties, a sight of such truth as it -might "behove" her to know for the glory of God and the comfort of men. -According to Julian the "special Shewing" is a gift of comfort for all, -sent by God in a time to some soul that is chosen in order that it may -have, and so may minister, the comfort needed by itself and by others -(ix.). In her experience this Revelation, soon closed, is renewed by -influence and enlightenment in the more ordinary grace of its giver, -the Holy Ghost. But a still fuller sight of God shall be given, she -rejoices to think, in Heaven, to _all_ that shall reach that Fulfilment -of blessed life--the only mount of the soul set forth in this book. -Thither, by the high-road of Christ, all souls may go, making the steep -ascent through "longing and desire,"--longing that embodies itself in -desire towards God, that is, in Prayer. - -Nothing is said by Julian as to successive stages of Prayer, though -she speaks of different _kinds_ of prayer as the natural action of the -soul under different experiences or in different states of feeling -or "dryness." Prayer is _asking_ ("beseeching"), with submission -and acquiescence; or _beholding_, with the _self_ forgotten, yet -offered-up; it is a thanking and a praising in the heart that sometimes -breaks forth into voice; or a silent joy in the sight of God as -all-sufficient. And in all these ways "Prayer oneth the soul to God." - -To Julian's understanding the only Shewing of God that could ever be, -the highest and lowest, the first and the last, was the Vision of Him -as Love. "Hold thee therin and thou shalt witten and knowen more in the -same. But thou shalt never knowen ne witten other thing without end. -Thus was I lerid that Love was our Lord's menyng" (lxxxvi.). Alien to -the "simple creature" was that desert region where some of the lovers -of God have endeavoured to find Him,--desiring an extreme penetration -of thought (human thought, after all, since for men there is none -beyond it) or an utmost reach of worship (worship from fire and ice) in -proclaiming the Absolute One not only as All that _is_, but as All that -is _not_. Julian's desire was truly for God in Himself, through Christ -by the Holy Spirit of Love: for God in "His homeliest home," the soul, -for God in His City. Therefore she follows only the upward way of the -light attempered by grace, not turning back to the _Via Negativa_, that -downward road that starting from a conception of the Infinite "as the -antithesis of the finite,"[2] rather than as including and transcending -the finite, leads man to deny to his words of God all qualities known -or had by human, finite beings. Julian keeps on the way that is natural -to her spirit and to all her habits of thought as these may have been -directed by reading and conversation: it does not take her towards -that Divine Darkness of which some seers have brought report. Hers was -not one of those souls that would, and must, go silent and alone and -strenuous through strange places: "homely and courteous" she ever found -Almighty God in Jesus Christ our Lord. - -Julian's mystical sight was not a negation of human modes of thought: -neither was it a torture to human powers of speech nor a death-sentence -to human activities of feeling. "He hath no despite of that which He -hath made" (vi.). This seer of the littleness of all that is made saw -the Divine as containing, not as engulfing, all things that truly are, -so that in some way "all things that are made" because of His love last -ever. Certainly she passes sometimes beyond the language of earth, -seeing a love and a Goodness "more than tongue can tell," but she is -never inarticulate in any painful, struggling way--when words are -not to be found that can tell all the truth revealed, she leaves her -Lord's "meaning" to be taken directly from Him by the understanding of -each desirous soul. So is it with the Shewing of God as the Goodness -of everything that is good: "It is I--it is I" (xxvi.). Certainly -Julian looks both downward and upward, sees Love in the lowest depth, -far below sin, below even Mercy; sees Love as the highest that can -be, rising higher and higher far above sight, in skies that as yet -she is not called to enter: "abysses" there are, below and above, -like Angela di Foligno's "double abyss"; but here is no desert region -like that where Angela seems as "an eagle descending"[3] from heights -of unbreathable air, baffled and blinded in its assault on the Sun, -proclaiming the Light Unspeakable in anguished, hoarse, inarticulate -cries; here is a mountain-path between the abysses and the sound as of -a chorus from pilgrims singing: - - "Praise to the Holiest in the height - And in the depth be praise";-- - 'ALL IS WELL: ALL IS WELL: ALL SHALL BE WELL.' - -Moreover, Julian while guided by Reason is _led_ by the "Mind" of her -soul--pioneer of the path through the wood of darkness though Reason -is ready to disentangle the lower hindrances of the way; and where -her instructed soul "finds rest," those things that are hid from the -wisdom and prudence of Reason only are to its simplicity of obedience -revealed. Even as her Way is Christ-Jesus, and her walk by "longing -and desire" is of faith and effort, so the End and the Rest that she -seeks is the _fulness_ of God, in measure as the soul can enter upon -His fulness here and in that heavenly "oneing" with Him which shall -be by grace the "fulfilling" and "overpassing" of "Mankind." "The -Mid-Person willed to be Ground and Head of this fair End," "out of -Whom we ben al cum, in Whom we be all inclosid, into Whom we shall all -wyndyn, in Him fynding our full Hevyn in everlestand joye" (liii.).[4] -The soul that participates in God cannot be lost in God, the soul -that wends into oneness with God finds there at last its Self. Words -of the Spirit-nature fail to describe to man, as he is, this fulness -of personal life, and Julian falls back in one effort, daring in its -infantine concreteness of language, on acts of all the five senses to -symbolise the perfection of spiritual life that is in oneness with God -(xliii.). - -It may be noted that in these "Revelations" there is absolutely no -regarding of Christ as the "Bridegroom" of the individual soul: once -or twice Julian in passing uses the symbol of "the Spouse," "the Fair -Maiden," "His loved Wife," but this she applies only to the Church. In -her usual speech Christ when unnamed is our "Good" or our "Courteous" -Lord, or sometimes simply "God," and when she seeks to express -pictorially His union with men and His work for men, then the soul is -the Child and Christ is the Mother. In this symbolic language the love -of the Christian soul is the love of the Child to its Mother and to -each of the other children. - -Julian's Mystical views seem in parts to be cognate with those of -earlier and later systems based on Plato's philosophy, and especially -perhaps on his doctrine of Love as reaching through the beauties of -created things higher and higher to union with the Absolute Beauty -above, Which is God--schemes of thought developed before her and in -her time by Plotinus, Clement, Augustine, Dionysius "the Areopagite," -John the Scot, Eckhart, the Victorines,[5] Ruysbroeck, and others. -One does not know what her reading may have been, or with what people -she may have conversed. Possibly the learned Austin Friars that were -settled close to St Julian's in Conisford may have lent her books by -some of these writers, or she may have been influenced through talks -with a Confessor, or with some of the Flemish weavers of Norwich, -with whom Mystical views were not uncommon. Yet the Mysticism of the -"Revelations" is peculiarly of the English type. Less exuberant in -language than Richard Rolle, the Hermit of Hampole, Julian resembles -him a little in her blending of practical sense with devotional -fervour; but the writer to whom she seems, at any rate in some of -her phrases, most akin is Walter Hilton, her contemporary.[6] Hilton, -however, is very rich in quotations from the Bible, while Julian's -only direct quotations from any book--beyond her reference to the -legend of St Dionysius--are one that belongs to Christ: "I thirst" -(xvii.), and two that belong to the soul: "Lord, save me: I perish!" -"Nothing shal depart me from the charite of Criste" (xv.). (And indeed -these three are a fit embodiment of the Christian Faith as seen in -her "Revelations.") But Julian, while perhaps more speculative than -either of these typical English Mystics, is thoroughly a woman. Lacking -their literary method of procedure, she has a high and tender beauty -of thought and a delicate bloom of expression that are her own rare -gifts--the beauty of the hills against skies in summer evenings, of an -orchard in mornings of April. Again and again she stirs in the reader -a kind of surprised gladness of the simple perfection wherewith she -utters, by few and adequate words, a thought that in its quietness -convinces of truth, or an emotion deep in life. Of a little child -it has been said: "He thought great thoughts simply," and Julian's -deepness of insight and simplicity of speech are like the Child's.[7] -"For ere that He made us He loved us, and when we were made we loved -Him" (liii.). "I love thee, and thou lovest me, and our love shall -not be disparted in two" (lxxxii.). "_Thou art my Heaven._" "I had -liefer have been in that pain till Doomsday than have come to Heaven -otherwise than by Him." "Human is the vehemence," says a writer on -Julian's "Revelations," of that reiterated exclusion of all other -paths to joy. 'Me liked,' she says, 'none other heaven.' Once again -she touches the same octave, condensing in a single phrase which has -seldom been transcended in its brief expression of the possession that -leaves the infinity of love's desire still unsatiated: '_I saw Him -and sought Him, I had Him, and I wanted Him._' Fletcher's tenderness, -Ford's passion lose colour placed side by side with the utterances -of this worn recluse whose hands are empty of every treasure."[8] -Sometimes with her subject her language assumes a majestic solemnity: -"The pillars of Heaven shall tremble and quake" (lxxv.); sometimes it -seems to march to its goal in an ascent of triumphal measure as with -beating of drums: "The body was in the grave till Easter-morrow and -from that time He lay nevermore. For then was rightfully ended" ... -(close of Chap. li.). Generally, perhaps, the style in its movement -recalls the rippling yet even flow of a brook, cheerfully, sweetly -monotonous: "If any such lover be in earth which is continually kept -from falling, I know it not: for it was not shewed me. But this was -shewed: that in falling and in rising we are ever preciously kept in -one love" (lxxxii.). But now and again the listener seems to be caught -up to Heaven with song, as in that time when her "marvelling" joy in -beholding love "breaks out with voice":--"Behold and see! the precious -plenty of His dearworthy blood descended down into Hell, and braste her -bands, and delivered all that were there that belonged to the Court of -Heaven. The precious plenty of His dearworthy blood overfloweth all -Earth and is ready to wash all creatures of sin which be of goodwill, -_have_ been and _shall_ be. The precious plenty of His dearworthy blood -ascended up into Heaven to the blessed body of our Lord Jesus Christ, -and there is in Him, bleeding and praying for us to the Father, and is -and shall be as long as it needeth; and ever shall be as long as it -needeth; and evermore it floweth in all Heavens, enjoying the salvation -of all mankind that _are_ there, and _shall_ be--fulfilling the Number -that faileth" (xii.). - -The Early English Mystics make good reading,--even as to the mere -manner of their writings we might say, if it were possible to separate -the style from the freshness of feeling and the pointedness of thought -that inform it; and though we do not, of course, have from Julian,--a -woman writing of the _Revelations of Love_,--the delightfully -trenchant, easy address of Hilton in his counsels as to how to scale -the _Ladder of Perfection_--counsels both wise and witty--yet Julian, -too, with all her sweetness, is full of this every day vigour and -common sense. And sometimes she puts things in a naïve, engaging way -of her own, grave and yet light--as if with a little understanding -smile to those to whom she is speaking:--"Then ween we, who _be_ not -all wise"; "That the outward part should draw the inward to assent _was -not shewed to me_, but that the inward draweth the outward by grace and -both shall be oned in bliss without end by the virtue of Christ, _this_ -was shewed" (lxi., xix.). - -Rolle, Hilton, and more especially the _Ancren Riwle_, give examples -of that custom of allegorical interpretation of Sacred Scriptures that -has fascinated many mystical authors, but one can scarcely suppose -that this method would ever have been a favourite one with Julian -even if she had been in the way of dealing with literary parallels -and references. For though she uses "examples," or illustrations -(sometimes calling them "shewings," or "bodily examples") and also -metaphorically figurative speech, she does not shew any interest in -elaborate, arbitrary symbolism. At any rate she is too directly simple, -it seems, and too much in the centre of realities, to be a writer that -(without constraint of following the lines of others) would take as -foundation for an argument or an exposition outward resemblances or -verbal connections, fit perhaps to illustrate or enforce the truth -in question, but lacking in relation to it that inward vital oneness -whereby certain things that to man seem below him may become symbolic -to him of others that he beholds as within or above him. - -Exposition by analysis has been reckoned to be characteristic of the -Schoolmen rather than of the Mystics,[9] though surely a mystical sight -may be served by an analytical process, and to see God in a part before -or while He is seen in the whole is effected not without analysis of -the subtlest kind. So we find analysis in Julian's sight (Rev. iii.): -"_I saw God in a point_"; and in her conclusions from this: "_By -which sight I saw that He is in all things_"; and in her immediate -raising, from this conclusion, of the question: "_What is sin?_" and -throughout her treatment of the problem in the scheme of her book. -Even for the merely formal task of distinguishing by number, Julian, -we see, will set briskly forward (though we may not feel much inclined -to follow) and often she begins her careful dissections with: "In this -I see"--four, five, or six things, as the case may be. Her speech of -spiritual Revelations is, however, helped out less by numbers than by -living and homely things of sight: the mother and the children and the -nurse; lords and servants, kings and their subjects (with echoes of -the language of Court and chivalry); the deep sea-ground, waters for -our service; clothing, in its warmth, grace and colour; the light that -stands in the night, the hazel-nut, the scales of herrings.[10] - -As one grows familiar with the "Revelations" one finds oneself in the -midst of a great scheme: a network of ideas that cross and re-cross -each other in a way not very clear at first, perhaps, but not really in -confusion. All through this treatise from its beginning, the Revelation -as a whole is in the mind of Julian; interpolation by another writer is -out of the question: the book is all of a piece, both as the expression -of one person, in mind and character, and as the setting forth of -a theological system. From the first we find Julian holding her -diverse threads of nature and mercy and grace for the fabric of love -she is weaving, and all through she guides them in and out, with no -hesitation, till at last the whole design lies fair before her, shewing -the _Goodness of God_. - -With regard to this scheme it may be noted that apart from her merely -intellectual pleasure in arithmetical methods of statement, Julian -shews throughout a mystical sense of numerical correspondences. Life, -both as being and action, is, to her sight, in its perfection full of -_trinities_; while there are _doubles_,--incident to its imperfection, -as we may put it, perhaps, though the book itself does not mark this -distinction in so many words--there are doubles wherein two things are -partially opposed and require for their reconciling a third that will -complete them into trinity. First, as the Centre of all, there is the -BLESSED TRINITY: All-Might, All-Wisdom, All-Love: one Goodness: FATHER -and SON and HOLY GHOST: one Truth. To the First, Second, and Third -Persons correspond the verbs MAY, for all-powerful freedom to do; CAN, -for all-skilful ability to do; WILL, for all-loving will to do. So also -"the Father _willeth_, the Son _worketh_, the Holy Ghost _confirmeth_." -Another nomenclature of the Holy Trinity is, Might, Wisdom, Goodness: -one Love; but that of Might, Wisdom, Love (employed by Abelard, -Aquinas, and the Schoolmen generally) is the usual one, while _Truth, -Wisdom, Love,_ is employed in reference to that Image of God wherein -Man is made: for man has not _created might_: his might is all in the -uncreated might of God. Man in his essential Nature is "made-trinity," -"like to the unmade Blessed Trinity"--a human trinity of truth, wisdom, -love; and these respectively _see, behold, and delight in_ the Divine -Trinity of Truth, Wisdom, Love. - -Man possesses _Reason,_ which _knows, Mind,_ or a feeling wisdom, which -_wits,_ and _Love,_ which _loves_. The making of Man by the Son of -God as Eternal Christ, is the work of _Nature_; the falling of Man is -"suffered" (allowed), and afterwards healed, by _Mercy_; the raising -of Man to a higher than his first state is the work of _Grace_. "In -Nature we have our Being; in Mercy we have our Increasing; in Grace -we have our Fulfilling." The work of grace by means of our natural -Reason enlightened by the Holy Ghost to see our sins, is _Contrition_; -by means of our naturally-feeling Mind, touched by the Holy Ghost -to behold the pain of the world, is _Compassion_; by means of our -nature-and grace-inspired Love, which loves our Maker and Saviour -(still by the separation of sin partially, painfully, hid from our -sight) is greater _Longing toward God_. This longing must become an -active "desire": for the chief work that we can do as fellow-workers -with God in achieving full oneness with Him is _Prayer_; of which there -are three things to understand: its _Ground_ is God by whose Goodness -it springeth in us; its _use_ is "to turn our will to the will of our -Lord"; its _end_ is "that we should be made one with and like to our -Lord in all things." And lastly we have for this life, both by nature -and grace, the comprehensive virtue of _Faith_, "in which all our -virtues come to us" and which has in its own nature three elements: -_understanding, belief,_ and _trust_. With Faith, which belongs perhaps -chiefly to Reason,--Faith is "nought else but a right understanding, -with true belief and sure trust, of our Being: that we are in God, and -God in us, Whom we see not," "A light by nature coming from our endless -Day, that is our Father, God" (liv., lxxxiii.)--is also _Hope_, which -belongs to our feeling Mind (our Remembrance) and to the work of Mercy -in this our fallen state: "Hope that we shall come to our Substance -(our high and heavenly nature) again." Moreover, "Charity keepeth us -in Hope and Hope leadeth us in Charity; and in the end all shall be -_Charity_" (lxxxv.). - -With these trinities and groups of threes are others, belonging to God -and man, mentioned successively in the closing chapters of the book: -three manners of God's Beholding (or Regard of Countenance): that of -the Passion, that of Compassion, and that of Bliss; three kinds of -longing God has: to teach us, to have us, to fulfil us; three things -that man needs in this life from God: Love, Longing, and Pity--"pity in -love," to keep him now, and "longing in the same love" to draw him to -heaven; three things by which man standeth in this life and by which -God is worshipped: "use of man's reason natural; common teaching of -Holy Church; inward gracious working of the Holy Ghost";--and last of -all, "three properties of God, in which the strength and effect of all -the Revelation standeth," "_Life, Love and Light_." - -Again, Julian speaks of things that are _double_, and this double state -seems to be one of imperfection, though she does not explicitly say -so. Man's nature, she says, was created "double": "_Substance_" or -Spirit essential from out of the Spirit Divine, and "_Sensuality_" or -spirit related to human senses and making human faculties, intellectual -and physical. These two, the Substance and Sense-soul, in their -imperfection of union through the frailty of created love (which needs -the divine in its might to support it), became partially sundered -by the failing of love. "For failing of love on our part, therefore, -is all our travail"--from that comes the falling, the dying, and the -painful travail between death from sin and life from God--both in the -race and the individual. But Christ makes the double into trinity: -for Christ is "the Mean [the medium] that keepeth the Substance and -Sense-soul together" in his Eternal, Divine-Human Nature, because of -His perfect love; and Christ-Incarnate in His Mercy, by this same -perfect love brings these two parts anew and more closely together; -and Christ uprisen, indwelling in the soul thus united, will keep them -forever together, in oneness growing with oneness to Him. Moreover, Man -being double also as "soul and body," needs to be "saved from double -death," and this salvation, given, is Jesus-Christ, who joined Himself -to us in the Incarnation and "yielded us up from the Cross with His -Soul and Body into His Father's hands." - -In a mere reading of the Book these repeated correspondences may be -felt as wearisome, formal, fantastic,--or rather they may seem so when, -as here, they are brought together and noted, for Julian herself simply -speaks of these different groups as they come in her theme. But when -one tries to follow the _thought_ of this book amongst the heights -and depths of the things that are seen and temporal and the things -unseen and eternal, these likenesses, found in all, seem to afford -one guidance and surety of footing, like steps cut out in a steep -and difficult path. And as one goes on, and the whole of the meaning -takes form, these significations of something all-prevailing give one a -partial understanding such as Julian perhaps may have had: the feeling, -the "Mind," of a certain half-caught measure in "all things that are," -a proportion, a oneness. We are amongst free nature's mountains, but -they do not rise haphazard: they shew a strange, a balanced beauty -of line and light and shade, as convincing, if not as clear in its -intention as the sunrise-lines and colouring of the euphrasy flower -at our feet. We hear as we walk the wandering sound of "the vagrant, -casual wind," but there is something in its rise and fall, and rising -again, that has kinship with the flow and ebb and onrush of the -lingering, punctual waves on the shore. _Sursum Corda._ - -[1] The soon-forgotten petition of Julian's youth for a "bodily -sickness" does not seem to have had any connection in her mind with -special Revelation: it was desired neither as in any way a sign -of invisible things nor as a direct means of beholding them. And -probably, as a matter of fact, the sickness that was granted helped -her in the way that she had desired, helped her to the sight of the -Revelation, not directly, but by drawing her spirit to that utter -dependence on and trust in God that is death's first lesson for all, -that uttermost self-devotion to God that is life's last exercise. -This spiritual state, with all that through years had gone before -of feeling and thought and life's experience, made her ready to -be shewn with special largeness and clearness God's love: how it -filled the empty place of sin and pain and sorrow with its divine -fulness. As to the "bodily sight" introducing the Revelation, a -sight of "parts of the Passion," which may be compared with "The XV. -Oos"--'_Orationes_'--Passion-prayers each beginning with '_O_' (_v. -Hora_ of Sarum), it was recognised by Julian herself, even at the -time of her seeing it, as being a sight of things "not in substance -or nature." In this recognition it was proved to be neither _mental -delusion_ nor mere "raving" delirium. But it would, it seems, be -natural that in her weakness of body and her exaltation of spirit (so -tense that the strength of her self-surrender to death seemed to cast -her back upon bodily life in the painless world between the two) some -sort of _physical illusion_ should be brought about by her prolonged -gaze upon the Face of the Crucifix, and that in her desire to enter -into the sufferings of the Passion as fully as those friends of her -Lord's that beheld it, Julian thus gazing in the midst of night's -shadows and the dim light of dawn should seem to herself to behold -the sacred drops, depicted beneath the painted or sculptured Crown of -Thorns, flow down "right plenteously." Julian gave thanks for this -and all the "bodily sight" as a gift from God. By Him sickness and -illusion, as well as things evil, are "suffered" to come, and by Him -Revelation is given according to sundry times in diverse manners. Gain -of the spirit through failure of the body--and no less by illusions of -fever than by trance-state visions their seers speak of, when Death -passes the Spirit half through the gates--would indeed be accordant -with the truth of the Shewing that came to Julian, how man is raised -through shame and death into glory and life, since in the weakness of -failing men the strength of Christ is made perfect. - -[2] See the Bampton Lectures on _Christian Mysticism_. W. R. Inge. (p. -111.) - -[3] See the Introduction to _Le Livre des Visions et Instructions de la -Bienheureuse Angèle de Foligno_, traduit par Ernest Hello. Paris, 1895. - -[4] - - "When that which drew from out the boundless deep - Turns again home." - -[5] _v._ pp. 27, 57, 126, 156, 168; _cf._ Dionysius: "_On Divine -Names._" Cap. iv. (tr. by Parker). S. Aug. _Conf._: b. i. ch. 2; iii. -7; iv. 10-16; vii. 12-18. - -[6] See the extract from Hilton given as a note to chapter lvii. - -[7] _Little Flowers of a Childhood_ (in Mem. J. D. W., Oct. 1894--March -1899). Some of the thoughts of children,--some of the rising thoughts -of a very little child who, like Julian, faced the darkness of time -(steadfast as Dürer's pilgrim Knight, gentle as Chaucer's,) and -beheld on his journey the shining of the Eternal City,--might be set -beside words of the Mystics as shewing, perhaps, through their very -simplicity, the oneness of truth that there is to see, and the oneness -of souls that see it. Here are convictions that the Cause of love, -felt within, "must be Jesus' Good Spirit"; comfort in discovering of -death's unreality (for if only the body, not the spirit, dies, "Oh, -then it is only _pretending-dying_!"); a flash of discernment, perhaps, -as to the passing away of lifeless evil since although, to the child, -indeed "it is a pity that some one did not come and kill the devil; -and then he would be dead," yet he has his own eschatology: "Well, -when _we_ are all dead, the devil will be dead too." More significant -is a sudden overawed realisation of the great universe (setting pause -to his own run round in play), one door to a quick perception in the -child's devout spirit of analogy binding truths unseen by sense: "Is -this world always going round, _now_?" ('Yes.') "It stays still! -still!--Jesus is looking down now: we don't see Him."--Here, too, are -habitual references to the things that are _meant to be_,--musings -over the goodness and knowledge, the braveness and courtesy "meant to -be" in a _man_; and here is a grateful, trusting sense of the real -'kindness' of 'wild' creatures and of hurting remedies. Many of those -simple utterances, careless yet arresting like a blackbird's song, and -personal with the ardent love and clear reason of a child faithfully -living and bravely dying, seem to attest a kinship with seers of -truth to whom longer trial has offered a sterner strength of complex -thinking, for wider service here, but who, although they may have -learnt thus '_more_' in the knowledge of love, "shall never know nor -learn _other_ thing without end."--"I understood none higher stature in -this life than childhood." - - "It is not growing like a tree - In bulk, doth make man better be. - - * * * * * - - A lily of a day - Is fairer far in May, - Although it fall and die that night, - It was the plant and flower of Light." - -For all of the Company of saints have the sight of One Vision, and be -it in the steadfast fulfilment of labour, or from out of the merriment -of play,--through the strong, bright peace of endurance, or the silent -acquiescence of the will, led along valleys of darkness,--or again in -some swift rush of prayer into the morning light,--_all_ of the saints, -the babe and the ancient, beholding "the Blissful Countenance" say -"with one voice": "IT IS WELL." "_Amen. Amen._" - -[8] "Catholic Mystics of the Middle Ages." _Edinburgh Review_, October -1896. - -[9] In reference to introspection M. Maeterlinck speaks of Ruysbroeck -as "the one analytical mystic." _Ruysbroeck and the Mystics_, p. 19. - -[10] In ch. vii. de Cressy's "the Seal of her Ring" gives a misreading. - - - - - PART III - - THE THEME OF THE BOOK - -"The phase of thought or feeling which we call Mysticism has its -origin in ... that dim consciousness of the _beyond_ which is part of -our nature as human beings.... Mysticism arises when we try to bring -this higher consciousness into relation with the other contents of our -minds. Religious Mysticism may be defined as the attempt to realise -the presence of the living God in the soul and in nature, or, more -generally, as the attempt to realise in thought and feeling, the -immanence of the temporal in the eternal, and of the eternal in the -temporal."--W. R. Inge, _Christian Mysticism_. The Bampton Lectures for -1900, p. 4. - - -"What is Paradise? All things that are; for all are goodly and -pleasant and therefore may fitly be called a Paradise. It is said -also that Paradise is an outer Court of Heaven. Even so this world -is an outer court of the eternal, or of Eternity, and especially -whatever in time, or any temporal creature manifesteth or remindeth -us of God or Eternity; for the creature is a guide and a path to God -and Eternity."[1] "God is althing that is gode, as to my sight," says -Julian, "and the godenes that althing hath, it is He" (viii.). - -"_Truth seeth God_," and every man exercising the human gift of -Reason may in the sight and in the seeing of truths, attain to some -sight of God as Truth. But "_Wisdom beholdeth God_," and although -the enlightenment of the Spirit of Wisdom for the discernment of -vital truth is a grace that is granted in needful measure to him that -seeks to be guided by it, it is perhaps those receivers of grace that -are mystics by nature and habit that are the most ready in reaching -forward while still on earth to Wisdom's fullest and most immediate -beholding of God as All in all. For theirs in the largest (and it -may be the highest) efficiency, and in the fullest accordance with -man's first gift of "Reason Natural," is the further gift that Julian -calls "_Mind_": the gift of a certain spiritual sensitiveness whereby -they are quick to take impression of eternal things unseen (seeing -them either within or beyond the things of time that are seen) with -surrender of self to partake of their life. For in this Beholding of -Wisdom, response of the heart in purity and insight of the imagination -in faith enhance each other, while the vision of the soul through both -takes clearness. - -The mystic, who sees the wide-ruling oneness of God with all that is -good--and thus, as the Mystics say, with all that _is_,--may begin at -any point the beholding of Goodness and therein the beholding of God. -"He is in the mydde poynt of all thyng, and all He doeth" (xi.). It is -in the way of those thus fully endowed for the reaching to truth in its -highest wisdom here, while they walk amongst the many manifestations of -earth, to take them as delicate partial signs instinct with a single -meaning. Here is mystical perception:-- - - "To see a world in a grain of sand, - And a heaven in a wild flower; - Hold infinity in the palm of your hand, - And eternity in an hour";[2] - -by a blackbird's sudden song overhear, "in woodlands within," a joy -out of the heart of the Life of life.[3] Speaking of the spiritual -sight Julian relates: "I saw God in a point.--by which sight I saw -that He is in all things." To the mystical soul, quiet to listen to -"the music of the spheres," all sweet accordant sounds are singing -_Holy, Holy, Holy_; to the mystical soul, "full of eyes within"--like -those _Creatures of Life_ seen on the plain by the prophet of the Law -of life as renewed for Hope, and seen in the heights by the herald -of the Evangel of life as fulfilled in Love--all symmetrical sights -are as doors that are opened in Heaven. But it is most of all in the -music and the symmetry made of adverse life and death by the power of -love, as this is seen from highest to lowest, from lowest to highest, -that the Revelation of God as Love that is All in all is received. And -looking thereon in the highest manifestation, the manifestation of -Christ, which is made for all men, the mystics meet other beholders, -who are not called "mystics," yet who have not merely in greater or -less degree, with them, the common gift of Reason, but, after their -different manner and in their own share, the gift of the feeling -"Mind." For both from the seeing of Truth and from the beholding of -Wisdom comes the "holy wondering delight in God" that is simply delight -of love in Love. So they of the East and they of the West sit down -together to partake of the Bread and the Wine of the Table of God in -His Kingdom. - -There is no other than one Food of the Divine Life consecrated and -made ready and offered to man for his human spirit to feed on; -but the Christian mystic finds an offering of that Food, which is -the sanctified Life of the Christ of God, not only in its constant -presentment to the spirit alone, by the Spirit of God through Christ. -To him, as to other Christians, the sight and the offering of the -Life in God is given in that memorial, mediate, expectant Sacrament -consecrated for the spirit's nurture through those elected Symbols of -sense that are the most perfect and sacred symbols because in their -earlier, natural use they most immediately minister to the whole human -life on earth of the Giver and of the receivers. But along with this -chosen Sacrament, and as one with it, there is shewn to the mystic the -Life Divine in diverse manners of working: he sees God's Christ from -afar, _fore-sees_ the Eucharistic Sacrament of His most sacred Death -and Life, _now_ raised in the Bread and the Wine on high,--seeing its -promise low in the ground in the earliest, ageless life of the wheat -and the vine: seed cast away, bruised corn of wheat, and dying Body, -and broken Bread, and daily obedience; a hidden root, crushed fruit of -the vine, and Blood poured forth, and uplifted Wine, and joy of Love -over Death: one Life. - -Sometimes there is for the mystics a partaking of these lesser -"wayside sacraments," sometimes a turning aside from their symbols; -sometimes the old song of life in the lower creation awakens singing, -sometimes it scarcely is heard. But always the _spirit_ of nature's -signs as interpreted in Man, above all in Christ, lays its claim on -the soul; always as sung by the chorus of human spirits that live on -the "Righteousness, Peace, and Joy" of the Will of God, the New Song -of Life through Death has in it a summons and receives from one and -another here, passing through much tribulation, its fuller concord of -human achievement, or at least the desirous _Amen_. So whether the -mystic dwell much or little with the sights and sounds of sense, those -things that are seen and heard by the _soul_ bear to him the command -of his home, and the merest doorway glimpses, the echoes most distant, -making their proffer of more and more within and beyond, say _Come_. - - "I give you the end of a golden string: - Only wind it into a ball, - It will lead you in at Heaven's Gate, - Built in Jerusalem wall."[4] - -(Although this "following on to know," this winding of the truth -caught hold of into a "perfect round" of thought and will and life, is -probably not more easy for the mystics than for other people. - - "Amore, amor, tu sei cerchio rotondo!"[5]) - -God is in all; but "our soul may never have rest in things that are -beneath itself" (lxvii.). "Well I wot," says Julian, "that heaven and -earth and all that is made is great and large, fair and good," yet "all -that is made" is seen as a little thing, the size of a hazel nut, held -in the palm of her hand, when along with it her spiritual sight beholds -the Maker. And though we may find the Maker in all things, we find -Him, both as Maker and Restorer, first and best, First and Last, in -the soul. There He is _Alpha_, there _Omega_. "It is readier to us to -come to the knowing of God than to know our own Soul" (in its fullest -powers). "For our soul is so deep-grounded in God and so endlessly -treasured, that we may not come to the knowing thereof till we have -first knowing of God, which is the Maker, to whom it is oned." And yet, -"we may never come to full knowing of God till we know first clearly -our own soul" (lvi.). The knowledge begins with God, but it begins -with Him in the lowest place of the soul rescued from sin by mercy and -entered by grace. "For Himself is nearest and meekest, highest and -lowest, and doeth all" (lxxx.). To the soul that looks on Christ a -remembrance rises of its own "fair nature" made in His image; yet "our -Lord of His mercy sheweth us our sin and our feebleness by the sweet -gracious light of Himself" (lxxviii.). Thus in the working of grace -the soul comes to the knowledge both of its higher and lower parts. -For in finding in itself both a natural response to the working of -grace by its love and its longing after God, and a contrariness to the -goodness of grace by its often failing and falling, it experiences both -the action of the "Godly Will" (which is within it as a part of, and -a gift from, its higher nature, "the Substance") and the action of a -"beastly will" (from the simple animal nature) which can will no moral -good and which, "failing of love," falls into sin: whereby comes pain, -with all the "travail" of good and evil in conflict during the course -of restoration. But it is only when the Sense-soul (wherein the higher -will must overcome the lower) is at last brought up to heaven, enriched -by all the profits of tribulation, and is united to the Substance -waiting there, "hid with Christ in God," that we come to the perfect -knowledge of God. For that knowledge, perfect in kind though always -growing, can only begin when, being in our "full powers" and "all fully -holy," we come to know clearly our own united perfected Soul. This -seems to be Julian's view (lvi., etc.). - -Julian says elsewhere that we have in us here such a "medley" of good -and evil that sometimes we hardly know of others or of ourselves -wherein we stand, but that each "holy assent" that we make (by the -Godly Will) to the grace and will of God, is a witness that we are of -God. A witness to our sonship, it might be said; and perhaps, taking -Julian's view for the time, we might think that as the Lost Son "came -to himself," so the soul comes to the consciousness of the Godly Will; -that as he arose and came to his Father and found Him, or rather was -found by his Father, so the soul receives the healing of Christ in -Mercy and the leading of the Holy Ghost in Grace; and that as at last, -the son not only found his father but found his lost sonship--yet a -better sonship than ever he had known before--so the soul comes at last -to find, more and more fully, that new sonship which is of its nature, -yet is more than its nature. For it finds the nature oneness which by -creation it had with the Son of God, enhanced and for ever sustained by -grace. - -Sometimes, truly, the Mystical doctrine leads by tracks that are not -easily followed, but it is perhaps only when her views are regarded in -single parts, that any harm could be found in Julian's statements--all -qualified as they are by her "as to my sight." At first indeed it may -startle one to read of her saints that are known in the Church and in -Heaven "by their sins," to hear that the wounds left by sin are made -"medicines" on earth and turned to "worships" in Heaven; but then -we remember the joy that shall be in Heaven over "one sinner that -repenteth," the love that loves much because much is forgiven. And yet -we remember the little children in _their_ high faith and love and -innocent days; and of such is the Kingdom of God. But the Child, with -many "fair virtues," albeit imperfect, was likewise Julian's type of -the Christian soul: "I understood no higher stature in this life than -Childhood." - -"To know our own soul"--it behoveth us to know our own soul--our -high-nature soul, which is enclosed in God, and also our soul on the -earth which Christ-Jesus inhabits, which has in it the "medley": "we -have in us our Lord Jesus uprisen, we have in us the wretchedness and -the mischief of Adam's falling, dying" (lii.). But elsewhere Julian -gives this name "our own soul" to the Church, seeing the Church -likewise as the dwelling and working-place of Christ (lxii.). She has -been speaking of the Divine Wisdom being as it were the Mother of the -soul, and now she seems to lead us to the Church as to the Nursery -where He tends His children. "For one single person may oftentimes -be broken, but the whole Body of Holy Church was never broken, nor -ever shall be, without end. And therefore a sure thing it is, a good -and a gracious, to will meekly and mightily to be fastened to our -Mother, Holy Church, that is Christ Jesus. For the Food of Mercy that -is His dearworthy blood and precious water is plenteous to make us -fair and clean; the sweet gracious hands of our Mother be ready and -diligently about us. For He in all this working useth the office of a -kind nurse that hath not else to do but to entend about the salvation -of her child" (lxi.). Each soul is indeed the soul of a person and -most intimately knows itself in its personal experience, through which -indeed alone it can come to knowledge of others. Yet the single soul -knows itself _best_ in the souls of all the saints, in the fellowship -of the "Blessed Common," where every virtue is found, not in each, at -this time, but in _all_--not now in the perfect height nor the fairest -flowering, but at growth in that ground where each plant holds some -likeness to Christ. - -With Julian the Christian Faith is not a thing added to the Mystical -sight: these are, as again and again she says, seen both as one. It -is the _inherent_ Christianity of her system that makes her teaching -always, in a large way, practical. For the system came at first to -be seen by prayerful searching made out of her practical need of an -answer to the problem of sin and sorrow; the Mystical Vision came with -"contrition, compassion, and longing after God," those wounds that -her contrite, pitiful, longing heart had desired should be made more -deep in her life. It is through the work of grace that Julian reaches -back to the gift of nature, its ground; and from the depths of this -root-ground she rises soon again to the "springing and spreading" -grace. So in the First of her Shewings the "higher" truth is seen: -"we are all in Him beclosed," but in the Last--the conclusion and -confirmation of all--the lower, yet nearer, truth, which _all_ may -know: "and He is beclosed in us." And speaking of this dwelling within -the soul she speaks of His working us all into Him: "in which working -He willeth that we be His helpers, giving to Him all our entending, -learning His lores, keeping His laws, desiring that all be done that He -doeth; truly trusting In Him" (lvii.). - -Julian had prayed to feel Christ's dying pains, if it should be God's -will, in order that she might feel compassion, and the visionary sight -of His pain in the Face of the Crucifix filled her with pain as it grew -upon her. "How might any pain be more to me than to see Him that is -all my life, all my bliss, and all my joy suffer?" Yet the Shewing of -Pain was but the introduction to, and for a time the accompaniment of, -the Revelation; the Revelation, itself, as a whole, was of Love--the -Goodness or Active Love of God. So the First Shewing, as the Ground of -all the rest, was a large view of this Goodness as the Ground of all -Being. Although through these earlier Shewings the Saviour's bodily -pain is felt by Julian so fully in "mind" that she feels it indeed -as if it were bodily anguish she bore, it is in this very experience -that the shewing of Joy is made to her spirit. So when in the opening -of the Revelation she tells of beholding the Passion of Christ, her -first unexpected word is of sudden joy from the inner sight of the -Love that God is: the sight of the Trinity:--"And in the same Shewing -suddenly the Trinity fulfilled my heart most of joy. (For where JESUS -appeareth, the blessed Trinity is understood, as to my sight.)" And -even as Julian finds afterwards that the Last Word of the Revelation is -the same as the First: "_Thou shalt not be overcome_," so the opening -Sight already shews her that which shall be revealed all through, for -learning of "more in the same," and uplifts her heart to the fulness -of joy that is shewn at the close. For she feels that this shock, as -it were, of Revelation--this sudden joy of seeing Love in the midst of -earth's evil, beyond and beneath and in the pain that is passing, is -the entrance into the joy of the Lord. "Suddenly the Trinity fulfilled -my heart with utmost joy.--And so I understood it shall be in heaven -without end to all that shall come there" (iv.). So at the close, when -the vision was not of the Love Divine in that bending Face beneath the -Crown of Thorns, but of the human love that shall spring up to meet -the Divine out of the lowness of earth,--the vision of how from this -body of death, as from an unsightly, shapeless, and stagnant mass of -quagmire, there "sprang a full fair creature, a little Child, fully -shapen and formed, agile and lively, whiter than lily; which swiftly -glided up into heaven"--the spiritual shewing to the soul is this: -"_Suddenly thou shalt be taken from all thy pain ... and thou shalt -come up above and thou shalt have me ... and thou shalt be fulfilled -of love and of bliss_" (lxiv.). And so in that early experience of -Julian's when in her love, abandoned to pity and worship, she would -not look up to Heaven from the Cross, it was also the inward sight by -the higher part of her soul of the higher part of Christ's life, that -Heavenly Love that could only rejoice, that overcame her frailty of -flesh unwilling to suffer, and made her choose "only Jesus in weal and -in woe." "Thou art my Heaven" (xix.-lv.). "All the Trinity wrought -in the Passion of Jesus Christ," though only the Son of the Virgin -suffered, and in seeing this, Julian saw "the Bliss of Christ's works," -"the joy that is in the blissful Trinity [by reason] of the Passion of -Christ"; "the Father willing all, the Son working all, the Holy Ghost -confirming all." - -This complexity of the Divine-Human life in the Son of God, this union -in Christ Jesus of serene untouched blessedness in the heavenly regions -of His spirit with His bearing, in the active joy of a "glad giver," -all the sin and sorrow of the world, is revealed as the comfort and -confidence of man, whose own deepest experience is love that suffers, -whose highest worship therefore must be of Love that is strong to -suffer. - -It was a double joy that was shewn in Christ besides the bliss of the -impassible Godhead, which is the bliss of Love without all time and -beyond all deeds. For there was joy in the Passion itself: "_If I -might suffer more, I would suffer more_," and joy in its fruits: "_If -thou art pleased, I am pleased_." Thus, too, we are told of three ways -in which our Lord would have us behold His Passion: first, "the hard -pains He suffered on earth"; second, "the love that made Him to suffer -passeth as far all His pains as Heaven is above earth"; third, "the joy -and the bliss that made Him to be well-satisfied in it."--"With a glad -countenance He looked unto His wounded Side, rejoicing" (xxii., xxiii., -xxiv.). - -From the sight of Love that is higher than pain comes the sight of -Love that is deeper than sin. Julian had had the mystical shewing that -God is all that is good,[6] and is only good, is the life of all that -is, and doeth all that is done, and she had reasoned, as others before -her had reasoned, that therefore "sin hath no substance" and "sin is -no deed." But perhaps it is those that are most concerned with God in -creature things, that suffer most shaking from the sight of evil. Those -that seek God's Kingdom in this present world, finding "the dark places -of the earth" full of the habitations of cruelty, have continually the -enemy as with a sword in their bones saying within them: "Where is now -thy God?" "I saw," says Julian, "that He is in all things. I beheld and -considered, with a soft dread, and thought: _What is sin?_" (xi.). So -also it is immediately after the coming of the mystical Shewing made -"yet more highly": "_It is I, it is I, it is I that am all_," that the -memory of her own experience is brought to her and she sees how in -her longings after God, who is all the time so close about us, around -us and within,--she had always been hindered from seeing and reaching -Him fully by the darkening, disturbing power of sin. "And so I looked -generally upon us all, and methought: _If sin had not been, we should -have all been clean, and like to our Lord as He made us_" (xxvii.). -Thus came again the stirring of that old question over which "afore -this time often I wondered," with "mourning and sorrow," "why the -beginning of sin was not letted--for then, methought, all should have -been well." - -To this darkness, crying to God, the light came first as by a soft -general dawning of comfort for faith. "_Sin is behoveable_ (it behoved -that sin should be suffered to rise) _but all shall be well, and all -shall be well, and all manner of things shall be well._" Yet Julian, -unable to take comfort to her heart over that which was still so dark -to her intellect, stands "beholding things general, troublously and -mourning," saying thus in her thoughts: "_Ah good Lord, how might all -be_ well, for the great hurt that is come by sin to the creature?" -(xxix.). - -The answer to this double question as to sin and pain is the central -theme of the Revelation, though much is still hidden and much is but -dimly revealed as yet to faith. In brief account, the sight, enough -for us now, is this: "Mercy, by love, suffereth us to fail [of love] -in measure, and in as much as we fail, in so much we die: for it needs -must be that we die in so much as we fail of the sight and feeling of -God that is our life.... And grace worketh our dreadful failing into -plenteous, endless solace, and grace worketh our shameful falling -into high, worshipful rising; and grace worketh our sorrowful dying -into holy, blissful life" (xlviii.). "By the assay of this falling we -shall have an high marvellous knowing of love in God, without end. For -strong and marvellous is that love that may not and will not be broken -for trespass. And this is one understanding of our profit. Another -is the lowness and meekness that we shall get by the sight of our -falling" (lxi.). "And by this meek knowing after this manner, through -contrition and grace, we shall be broken from all that is not our Lord. -And then shall our blessed Saviour perfectly heal us and one us to Him" -(lxxviii.). - -_Theodidacta, Profunda, Ecstatica_--so Julian has been designated; -perhaps she might in fuller truth be called _Theodidacta, Profunda, -Evangelica_. She is indeed a mystic, evangelical, practical. With all -her fellow-Christians and in the most deeply personal concern she -looks with a tender mind on the redeeming work of God by Christ in the -"glorious satisfaction" ("_Asseth_"), and in fervent response of love -and thankfulness trusts in the blessed Passion of Christ, and in His -sure keeping, and in all the restoring, fulfilling work by the Holy -Ghost. But after the Mystical manner she seeks "the beyond": that is, -while in no way leaving the works of mercy and grace she seeks to go -back to the ground or source of them, the Goodness of God,--yes, to God -Himself. "I could not have perceived of the part of Mercy but as it -were alone in Love." "The Passion was a noble worshipful deed done in a -time, but Love was without beginning, is, and shall be without ending." - -The Mystical Vision is that which in outward nature sees the unseen -within the seen, but it is also that which in spiritual things sees -behind and beyond the temporal means, the eternal causes and ends -(vi.). And it is surely here in the spiritual things, in the heart -and centre of human existence, in the stress of sin and suffering, -rather than amongst the gentle growing things, and flaming lights, -and songs, and blameless creatures of Nature that the Beatific Vision -on earth is at its highest. For here are found united the _Evangel_ -and the _Vision_ and the _Life_ of love. "There the soul is highest, -noblest, and worthiest, where it is lowest, meekest, and mildest": -it is not in nature's goodness alone that we have our life, "all our -life is in three," in nature, in mercy, in grace; "whereof we have -meekness, mildness, patience and pity" (lviii., lix.). Man's "spirit," -the higher nature that Julian talks of, may indeed be there in the -Heavenly places, as an infant's angel lying in the Father's arms, -always beholding His Face in love's silence of waiting; but here in -earthly places is the Prodigal Son returning, here too is the Father's -embrace, and here is His earliest greeting of the son that was lost and -is found. And already here in the Kingdom of Heaven on Earth (where -_all_ grow pure in the sonship obedience of Jesus Christ), are those -that are kept from the first as little children, taken up in His arms -and suffered to sing their Hosannahs, which perfect His praise. - -The Revelation of Love is all centred in the Passion, and looking on -the Passion in time the soul sees, in vision, the Lamb that was slain -from the foundation of the world, the mind conceives how before all -time the Divine Love took to itself in the Wisdom of God the mode of -Manhood, and in time created Man in the same, and how thus God could -be and do all that man could be and do, could exercise Love Divine in -human Faith and Courage: could "take our flesh" and live on the earth -as "the Man, Christ-Jesus," "in all points tempted like as we are," -finding His daily Bread in the will of the Father, drinking with joy -of the Wine of life in the evening cup of Death. "Pain is passing," -says Julian, but in passing it leads forth love in man to its deepest -living, its fairest height of pureness and strength and fulfilment. -Thus it behoved the Captain of man's salvation to have His perfection -here through suffering. It is the _Lamb_ in the midst of the Throne, -the Almighty Love that was slain, that is Shepherd to the Martyrs, -leading them unto living fountains of waters. He that bore the yoke -gives rest to the heavy-laden; blessed is He that mourned: for He -comforteth with His comfort. - -So in the Mediæval story,[8] the highest Mystical Vision, the sight of -the Holy Grail, comes only to him that is pure from self, and looks on -the bleeding wound that sin has left in man, and is compassionate, and -gives himself to service and healing.--_Can ye_ drink _of the Cup I -drank of?_--Love's Cup that is Death and Life.-- - - Wine of Love's joy I see thy cup - Red to the trembling brim - With Life outpoured, once lifted up, - I drink, remembering Him.-- - -It is the mourners who are comforted: those that bear griefs of their -own, or bear griefs of others fully, do not despair, though the mere -onlooker may well despair. Thus the compassionate Julian's vision is of -_Comfort_--comfort not for herself "in special," but for "the general -Man"--for all her fellow-Christians. She who had long time mourned -for the hurt that is come by sin to the creature, came to the sight -of comfort not by turning her eyes away but by deeper compassion that -found through the very wounds the healing of Love on earth, the glory -of Love in Heaven. She was "filled with compassion for the Passion of -Christ," and thus she saw _His joy_; so afterwards, she tells, "I was -fulfilled in part with compassion of all mine even-Christians, for that -well, well-beloved people that shall be saved. For God's servants, -Holy Church, shall be shaken in sorrow and anguish and tribulation -in this world, as men shake a cloth in the wind. And as to this our -Lord answered in this manner: A great thing shall I make hereof in -Heaven of endless worship and everlasting joys. Yea so far forth as -this I saw: that our Lord joyeth of the tribulations of His servants, -with ruth and compassion." "For He saith: _I shall wholly break you -of your vain affections and of your vicious pride: and after that I -shall together gather you, and make you mild and meek, clean and holy, -by oneing to me_" (xxviii.). Sin is indeed "the sharpest scourge," -"viler and more painful than hell, without comparison," "an horrible -thing to see for the loved soul that would be all fair and shining in -the sight of God, as Nature and Grace teacheth." And darkness, which -overhangs the soul while here it is "meddling with any part of sin," -"so that we see not clearly the Blissful Countenance of our Lord," is -a lasting, life-long "natural penance" from God, the feeling of which -indeed does not depart with actual sinning: "for ever the more clearly -that the soul seeth this Blissful Countenance by grace of loving, the -more it longeth to see it in fulness" (lxxii.). All this is in man's -experience, with many other pains--pains which in individual lives have -no proportionate relation to sin, though, in general, "sin is cause of -pain" and "pain purgeth."--("_For I tell thee, howsoever thou do thou -shalt have woe_"), (lxxvii., xxvii.). But the Comfort Revealed shews -how sin, which "hath no part of being" and "could not be known but by -the pain it is cause of," (sin which in this view may be compared to -the nails of the Passion--mere dead matter, though with power to wound -unto death for a time the blessed Life), sin, which is failure of human -love,--leaves, notwithstanding all its horror, an opening for a fuller -influx of Divine love and strength.[9] And as to _darkness_, "seeking -is as good as beholding, for the time that God will suffer the soul to -be in travail" (x.). And as to tribulation of every kind, "the Passion -of our Lord is comfort to us against all this, and so is His blessed -will" (xxvii.). - -The parts may seem to come by chance and to be "amiss," but the whole, -and in the whole each part, is ordered. "And when we be all brought -up above, then shall we see clearly in God the secret things which be -now hid to us. Then shall none of us be stirred to say: _Lord, if it -had been thus, then it had been full well_: but we shall all say with -_one_ voice: _Lord, blessed mayst Thou be, for it is thus: it is well; -and now we see verily that all things are done as it was then ordained -before that anything was made_" (xi., lxxxv.). "Moreover He that shall -be our bliss when we are there, is our Keeper while we are here"; and -the Last Word of the Revelation is the same as the First; "_Thou shalt -not be overcome._" "He said not: _Thou shalt not be tempested, thou -shalt not be travailed, thou shalt not be distressed_; but He said: -_Thou shalt not be overcome._" - -This is God's comfort. And that here, meanwhile, we should take His -comfort is Julian's chief desire and instruction. For Julian, who -speaking so much of sin as a strange and troubling sight, yet gives as -examples of sin only a slothful mistrusting despondency,--speaks indeed -of faith and hope and charity, compassion and meekness, but scarcely -_exhorts_ except to the cheerful enduring of tribulation. So she gives -counsel as to "rejoicing more in His whole love than sorrowing in our -often fallings"; as to "living gladly and merrily for love's sake" -in our penance of darkness (lxxii.-lxxxi.). And in general, for all -experiences of life, "It is God's will that we take His promises and -His comfortings as largely and as mightily as we may take them, and -also He willeth that we take our abiding and our troubles as lightly as -we may take them, and set them at nought" (lxiv., lxv., xv.). - -"We are all one in comfort," says Julian, "all the gracious comfort -was for all mine even-Christians." Sin separates, pain isolates, but -salvation and comfort unite. - -And lastly, in this mystical vision of the oneness of man with God -in Christ, man is seen not only as united in himself in the diverse -parts of his nature, and as one with his fellow man, but as joined -to that which is below him. How often of one good and another, as of -that fair and sacred "service of the Mother"--"nearest, readiest, and -surest"--"in the creatures by whom it is done," do we hear Julian's -confident word of Sacramental declaration: "_It is Christ_." "For God -is all that is good, as to my sight, and God hath made all that is -made: and he that loveth generally all his even-Christians for God, he -loveth all that is. For in Mankind that shall be saved is comprehended -all: that is to say, all that is made and the Maker of all. For in Man -is God, and God is in all. And I hope," adds Julian, in words that -are fitting to take for her courteous, her tender, "_Good Speed_" ere -we pass to her book--altogether like her as they are, even to the -careful, conditional "if" (for _nothing,_ not even comfort, behoves -to be "overdone much"), "I hope by the grace of God he that beholdeth -it thus shall be truly taught and mightily comforted, if he needeth -comfort" (ix.). - -_Deus ubique est, et totus ubique est._ All things are gathered up in -Man, and Man is gathered up in Christ; and Christ is gathered up in the -Bosom of the Father. So the world of the lower creation makes promise: -_All things are yours_; and the Church says over its offering, lifted -up: _Ye are Christ's_; and from the stillness the voice of peace is -heard: _And Christ is God's_. "All the promises of God in HIM are _Yea_ -and in HIM _Amen_, unto the glory of God by us." All the promises of -God: the blossom that floated to the ground; "the lily of a day" that -"fell and died that night"; the "little Child, whiter than lily, that -swiftly glided up into Heaven"--all the utterances silenced here--in -Him are _Yea_ and in Him _Amen: Yea_ on earth and _Amen_ for ever. "_He -turneth the shadow of death into the morning._" - - _May_ 1901. - -[1] _Theologia Germanica_, Chap. 1. - -[2] Blake's Poems. - -[3] _Memorabilia of Jesus_, by W. Peyton, p. 33. - -[4] Gilchrist's _Life and Works of William Blake_, vol. ii. - -[5] _Amor de Caritade_, by Jacopone da Todi (formerly ascribed to S. -Francis of Assisi). - -[6] "_Quid me interrogas de bono? Unus est bonus, Deus._"--S. Matt. -xix. 17. - -[8] _A Key to Wagner's Parsifal_, by H. von Wolzogen, tr. by Ashton -Ellis. - -[9] Goodness is Active Love--love that moves. Drawing back from the -finite creature, as a wave from the shore, it "suffers" sin's void -to appear. But this lack of itself is allowed for the time, that so -returning again in its force, to which evil is nothing, it may cover -the desolate nature with deepness and highness and fulness unknown -before. (See lvii.). - - - - - REVELATIONS OF DIVINE LOVE - - CHAPTER I - - "A Revelation of Love--in Sixteen Shewings" - - -This is a Revelation of Love that Jesus Christ, our endless bliss, made -in Sixteen Shewings, or Revelations particular. - -Of the which the First is of His precious crowning with thorns; -and therewith was comprehended and specified the Trinity, with the -Incarnation, and unity betwixt God and man's soul; with many fair -shewings of endless wisdom and teachings of love: in which all the -Shewings that follow be grounded and oned.[1] - -The Second is the changing of colour of His fair face in token of His -dearworthy[2] Passion. - -The Third is that our Lord God, Allmighty Wisdom, All-Love, right as -verily as He hath made everything that is, all-so verily He doeth and -worketh all-thing that is done. - -The Fourth is the scourging of His tender body, with plenteous shedding -of His blood. - -The Fifth is that the Fiend is overcome by the precious Passion of -Christ. - -The Sixth is the worshipful[3] thanking by our Lord God in which He -rewardeth His blessed servants in Heaven. - -The Seventh is [our] often feeling of weal and woe; (the feeling -of weal is gracious touching and lightening, with true assuredness -of endless joy; the feeling of woe is temptation by heaviness and -irksomeness of our fleshly living;) with ghostly understanding that we -are kept all as securely in Love in woe as in weal, by the Goodness of -God. - -The Eighth is of the last pains of Christ, and His cruel dying. - -The Ninth is of the pleasing which is in the Blissful Trinity by the -hard Passion of Christ and His rueful dying: in which joy and pleasing -He willeth that we be solaced and mirthed[4] with Him, till when we -come to the fulness in Heaven. - -The Tenth is, our Lord Jesus sheweth in love His blissful heart even -cloven in two, rejoicing. - -The Eleventh is an high ghostly Shewing of His dearworthy Mother. - -The Twelfth is that our Lord is most worthy Being. - -The Thirteenth is that our Lord God willeth we have great regard to -all the deeds that He hath done: in the great nobleness of the making -of all things; and the excellency of man's making, which is above all -his works; and the precious Amends[5] that He hath made for man's sin, -turning all our blame into endless worship.[6] In which Shewing also -our Lord saith: _Behold and see! For by the same Might, Wisdom, and -Goodness that I have done all this, by the same Might, Wisdom, and -Goodness I shall make well all that is not well; and thou shalt see -it._ And in this He willeth that we keep us in the Faith and truth of -Holy Church, not desiring to see into His secret things now, save as it -belongeth to us in this life. - -The Fourteenth is that our Lord is the Ground of our Prayer. Herein -were seen two properties: the one is rightful prayer, the other is -steadfast trust; which He willeth should both be alike large; and thus -our prayer pleaseth Him and He of His Goodness fulfilleth it. - -The Fifteenth is that we shall suddenly be taken from all our pain and -from all our woe, and of His Goodness we shall come up above, where we -shall have our Lord Jesus for our meed and be fulfilled with joy and -bliss in Heaven. - -The Sixteenth is that the Blissful Trinity, our Maker, in Christ Jesus -our Saviour endlessly dwelleth in our soul, worshipfully ruling and -protecting all things, us mightily and wisely saving and keeping, for -love; and we shall not be overcome of our Enemy. - -[1] made one, united. - -[2] precious, honoured. - -[3] honour-bestowing. - -[4] made glad. - -[5] MS. "Asseth" = Satisfaction, making-enough. - -[6] honour, glory. - - - - - CHAPTER II - - "A simple creature unlettered.--Which creature afore desired three - gifts of God" - - -These Revelations were shewed to a simple creature unlettered,[1] the -year of our Lord 1373, the Thirteenth day of May. Which creature [had] -afore desired three gifts of God. The First was mind of His Passion; -the Second was bodily sickness in youth, at thirty years of age; the -Third was to have of God's gift three wounds. - -As to the First, methought I had some feeling in the Passion of Christ, -but yet I desired more by the grace of God. Methought I would have -been that time with Mary Magdalene, and with other that were Christ's -lovers, and therefore I desired a bodily sight wherein I might have -more knowledge of the bodily pains of our Saviour and of the compassion -of our Lady and of all His true lovers that saw, that time, His pains. -For I would be one of them and suffer with Him. Other sight nor shewing -of God desired I never none, till the soul were disparted from the -body. The cause of this petition was that after the shewing I should -have the more true mind in the Passion of Christ. - -The Second came to my mind with contrition; [I] freely desiring that -sickness [to be] so hard as to death, that I might in that sickness -receive all my rites of Holy Church, myself thinking that I should die, -and that all creatures might suppose the same that saw me: for I would -have no manner of comfort of earthly life. In this sickness I desired -to have all manner of pains bodily and ghostly that I should have if -I should die, (with all the dreads and tempests of the fiends) except -the outpassing of the soul. And this I meant[2] for [that] I would be -purged, by the mercy of God, and afterward live more to the worship of -God because of that sickness. And that for the more furthering[3] in my -death: for I desired to be soon with my God. - -These two desires of the Passion and the sickness I desired with a -condition, saying thus: _Lord, Thou knowest what I would,--if it be -Thy will that I have it--; and if it be not Thy will, good Lord, be not -displeased: for I will nought but as Thou wilt._ - -For the Third [petition], by the grace of God and teaching of Holy -Church I conceived a mighty desire to receive three wounds in my life: -that is to say, the wound of very contrition, the wound of kind[4] -compassion, and the wound of steadfast[5] longing toward God.[6] And -all this last petition I asked without any condition. - -These two desires aforesaid passed from my mind, but the third dwelled -with me continually. - -[1] "that cowde no letter" = unskilled in letters. - -[2] thought of, designed. - -[3] MS. "speed." - -[4] _i.e._ natural. - -[5] MS. "wilful" = earnest, with set will. - -[6] For these wounds see xvii. p. 40, xxvii. p. 56, xxviii., lxxii. and -xxxix. - - - - - CHAPTER III - - "I desired to suffer with Him" - - -And when I was thirty years old and a half, God sent me a bodily -sickness, in which I lay three days and three nights; and on the fourth -night I took all my rites of Holy Church, and weened not to have lived -till day. And after this I languored forth[1] two days and two nights, -and on the third night I weened oftentimes to have passed;[2] and so -weened they that were with me. - -And being in youth as yet, I thought it great sorrow to die;--but for -nothing that was in earth that meliked to live for, nor for no pain -that I had fear of: for I trusted in God of His mercy. But it was to -have lived that I might have loved God better, and longer time, that I -might have the more knowing and loving of God in bliss of Heaven. For -methought all the time that I had lived here so little and so short in -regard of that endless bliss,--I thought [it was as] nothing. Wherefore -I thought: _Good Lord, may my living no longer be to Thy worship!_[3] -And I understood by my reason and by my feeling of my pains that I -should die; and I assented fully with all the will of my heart to be at -God's will. - -Thus I dured till day, and by then my body was dead from the middle -downwards, as to my feeling. Then was I minded to be set upright, -backward leaning, with help,--for to have more freedom of my heart to -be at God's will, and thinking on God while my life would last. - -My Curate was sent for to be at my ending, and by that time when he -came I had set my eyes, and might[4] not speak. He set the Cross before -my face and said: _I have brought thee the Image of thy Maker and -Saviour: look thereupon and comfort thee therewith_. - -Methought I was well [as it was], for my eyes were set uprightward unto -Heaven, where I trusted to come by the mercy of God; but nevertheless I -assented to set my eyes on the face of the Crucifix, if I might;[5] and -so I did. For methought I might longer dure to look even-forth[6] than -right up. - -After this my sight began to fail, and it was all dark about me in -the chamber, as if it had been night, save in the Image of the Cross -whereon I beheld a common light; and I wist not how. All that was -away from[7] the Cross was of horror to me, as if it had been greatly -occupied by the fiends. - -After this the upper[8] part of my body began to die, so far forth -that scarcely I had any feeling;--with shortness of breath. And then I -weened in sooth to have passed. - -And in this [moment] suddenly all my pain was taken from me, and I was -as whole (and specially in the upper part of my body) as ever I was -afore. - -I marvelled at this sudden change; for methought it was a privy working -of God, and not of nature. And yet by the feeling of this ease I -trusted never the more to live; nor was the feeling of this ease any -full ease unto me: for methought I had liefer have been delivered from -this world. - -Then came suddenly to my mind that I should desire the second wound of -our Lord's gracious gift: that my body might be fulfilled with mind -and feeling of His blessed Passion. For I would that His pains were -my pains, with compassion and afterward longing to God. But in this I -desired never bodily sight nor shewing of God, but compassion such as a -kind[9] soul might have with our Lord Jesus, that for love would be a -mortal man: and therefore I desired to suffer with Him. - -[1] "I langorid forth" = languished on. - -[2] I thought often that I was about to die. - -[3] Or it may be, at in de Cressy's version: _May my living be no -longer to Thy worship?_ - -[4] _i.e._ could. - -[5] _i.e._ could. - -[6] straight forward. - -[7] MS. "beside." - -[8] MS. "over." - -[9] "kinde," true to its nature that was made after the likeness of -the Creating Son of God, the type and the Head of Mankind,--therefore -loving, and sympathetic with Him, and compassionate of His earthly -sufferings: Who, Himself, for Love's sake, suffered as man. - - - - - _THE FIRST REVELATION_ - - CHAPTER IV - - "I saw ... as it were in the time of His Passion.... And in the same - Shewing suddenly the Trinity filled my heart with utmost joy" - - -In this [moment] suddenly I saw the red blood trickle down from under -the Garland hot and freshly and right plenteously, as it were in the -time of His Passion when the Garland of thorns was pressed on His -blessed head who was both God and Man, the same that suffered thus for -me. I conceived truly and mightily that it was Himself shewed it me, -without any mean.[1] - -And in the same Shewing suddenly the Trinity fulfilled my heart most -of joy. And so I understood it shall be in heaven without end to all -that shall come there. For the Trinity is God: God is the Trinity; the -Trinity is our Maker and Keeper, the Trinity is our everlasting love -and everlasting joy and bliss, by our Lord Jesus Christ. And this was -shewed in the First [Shewing] and in all: for where Jesus appeareth, -the blessed Trinity is understood, as to my sight. - -And I said: _Benedicite Domine!_ This I said for reverence in my -meaning, with mighty voice; and full greatly was astonied for wonder -and marvel that I had, that He that is so reverend and dreadful will be -so homely with a sinful creature living in wretched flesh. - -This [Shewing] I took for the time of my temptation,--for methought by -the sufferance of God I should be tempted of fiends ere I died. Through -this sight of the blessed Passion, with the Godhead that I saw in -mine understanding, I knew well that _It_ was strength enough for me, -yea, and for all creatures living, against all the fiends of hell and -ghostly temptation. - -In this [Shewing] He brought our blessed Lady to my understanding. I -saw her ghostly, in bodily likeness: a simple maid and a meek, young of -age and little waxen above a child, in the stature that she was when -she conceived. Also God shewed in part the wisdom and the truth of her -soul: wherein I understood the reverent beholding in which she beheld -her God and Maker, marvelling with great reverence that He would be -born of her that was a simple creature of His making. And this wisdom -and truth: knowing the greatness of her Maker and the littleness of -herself that was made,--caused her to say full meekly to Gabriel: _Lo -me, God's handmaid!_ In this sight[2] I understood soothly that she -is more than all that God made beneath her in worthiness and grace; -for above her is nothing that is made but the blessed [Manhood][3] of -Christ, as to my sight. - -[1] intermediary--thing or person. See vi., xix., xxxv., lv. - -[2] Either: _In this sight_--Shewing--_of her;_ or _In this her -sight_,--insight--beholding (vii., xliv., lxv.). See Rev. xi. ch. xxv., -"For our Lord shewed me nothing in special but our Lady Saint Mary; -and her He shewed three times." The first shewing is here (a _sight_ -referred to in ch. vii. and elsewhere); the second, in ch. xviii.; the -third, in ch. xxv. - -[3] This word is in S. de Cressy's edition. - - - - - CHAPTER V - - "God, of Thy Goodness, give me Thyself;--only in Thee I have all" - - -In this same time our Lord shewed me a spiritual[1] sight of His homely -loving. - -I saw that He is to us everything that is good and comfortable for us: -He is our clothing that for love wrappeth us, claspeth us, and all -encloseth[2] us for tender love, that He may never leave us; being to -us all-thing that is good, as to mine understanding. - -Also in this He shewed me a little thing, the quantity of an hazel-nut, -in the palm of my hand; and it was as round as a ball. I looked -thereupon with eye of my understanding, and thought: _What may this -be?_ And it was answered generally thus: _it is all that is made._ -I marvelled how it might last, for methought it might suddenly -have fallen to naught for little[ness]. And I was answered in my -understanding: _It lasteth, and ever shall [last] for that God loveth -it._ And so All-thing hath the Being by the love of God. - -In this Little Thing I saw three properties. The first is that God -made it, the second is that God loveth it, the third, that God keepeth -it. But what is to me verily the Maker, the Keeper, and the Lover,--I -cannot tell; for till I am Substantially oned[3] to Him, I may never -have full rest nor very bliss: that is to say, till I be so fastened to -Him, that there is right nought that is made betwixt my God and me. - -It needeth us to have knowing of the littleness of creatures and to -hold as nought[4] all-thing that is made, for to love and have God that -is unmade. For this is the cause why we be not all in ease of heart -and soul: that we seek here rest in those things that are so little, -wherein is no rest, and know not our God that is All-mighty, All-wise, -All-good. For He is the Very Rest. God willeth to be known, and it -pleaseth Him that we rest in Him; for all that is beneath Him sufficeth -not us. And this is the cause why that no soul is rested till it is -made nought as to all[5] things that are made. When it is willingly -made nought, for love, to have Him that is all, then is it able to -receive spiritual rest. - -Also our Lord God shewed that it is full great pleasance to Him that -a helpless soul come to Him simply and plainly and homely. For this -is the natural yearnings of the soul, by the touching of the Holy -Ghost (as by the understanding that I have in this Shewing): _God, of -Thy Goodness, give me Thyself: for Thou art enough to me, and I may -nothing ask that is less that may be full worship to Thee; and if I ask -anything that is less, ever me wanteth,--but only in Thee I have all._ - -And these words are full lovely to the soul, and full near touch they -the will of God and His Goodness. For His Goodness comprehendeth all -His creatures and all His blessed works, and overpasseth[6] without -end. For He is the endlessness, and He hath made us only to Himself, -and restored us by His blessed Passion, and keepeth us in His blessed -love; and all this of His Goodness. - -[1] MS. "ghostly," and so, generally, throughout the MS. - -[2] "Becloseth," and so generally. - -[3] _i.e._ in essence united. - -[4] "to nowtyn." - -[5] "nowtid of." de Cressy: "_naughted_ (emptied)." - -[6] surpasseth. - - - - - CHAPTER VI - - "The Goodness of God is the highest prayer, and it cometh down to the - lowest part of our need" - - -This Shewing was made to learn our soul wisely to cleave to the -Goodness of God. - -And in that time the custom of our praying was brought to mind: how we -use for lack of understanding and knowing of Love, to take many means -[whereby to beseech Him].[1] - -Then saw I truly that it is more worship to God, and more very delight, -that we faithfully[2] pray to Himself of His Goodness and cleave -thereunto by His Grace, with true understanding, and steadfast by love, -than if we took all the means that heart can think. For if we took all -these means, it is too little, and not full worship to God: but in His -Goodness is all the whole, and _there_ faileth right nought. - -For this, as I shall tell, came to my mind in the same time: We pray -to God for [the sake of] His holy flesh and His precious blood, His -holy Passion, His dearworthy death and wounds: and all the blessed -kindness,[3] the endless life that we have of all this, is His -Goodness. And we pray Him for [the sake of] His sweet Mother's love -that Him bare; and all the help we have of her is of His Goodness. And -we pray by His holy Cross that he died on, and all the virtue and the -help that we have of the Cross, it is of His Goodness. And on the same -wise, all the help that we have of special saints and all the blessed -Company of Heaven, the dearworthy love and endless friendship that -we have of them, it is of His Goodness. For God of His Goodness hath -ordained means to help us, full fair and many: of which the chief and -principal mean is the blessed nature that He took of the Maid, with all -the means that go afore and come after which belong to our redemption -and to endless salvation. Wherefore it pleaseth Him that we seek Him -and worship through means, understanding that He is the Goodness of all. - -For the Goodness of God is the highest prayer, and it cometh down to -the lowest part of our need. It quickeneth our soul and bringeth it on -life, and maketh it for to waxen in grace and virtue. It is nearest in -nature; and readiest in grace: for _it_ is the same grace that the soul -seeketh, and ever shall seek till we know verily that He hath us all in -Himself enclosed. - -For He hath no despite of that He hath made, nor hath He any disdain to -serve us at the simplest office that to our body belongeth in nature, -for love of the soul that He hath made to His own likeness. - -For as the body is clad in the cloth, and the flesh in the skin, and -the bones in the flesh, and the heart in the whole,[4] so are we, soul -and body, clad in the Goodness of God, and enclosed. Yea, and more -homely: for all these may waste and wear away, but the Goodness of God -is ever whole; and more near to us, without any likeness; for truly our -Lover desireth that our soul cleave to Him with all its might, and that -we be ever-more cleaving to His Goodness. For of all things that heart -may think, this pleaseth most God, and soonest speedeth [the soul]. - -For our soul is so specially loved of Him that is highest, that it -overpasseth the knowing of all creatures: that is to say, there is no -creature that is made that may [fully] know[5] how much and how sweetly -and how tenderly our Maker loveth us. And therefore we may with grace -and His help stand in spiritual beholding, with everlasting marvel of -this high, overpassing, inestimable[6] Love that Almighty God hath -to us of His Goodness. And therefore we may ask of our Lover with -reverence all that we will. - -For our natural[7] Will is to have God, and the Good Will of God is to -have us; and we may never cease from willing nor from longing till we -have Him in fullness of joy: and then may we no more desire. - -For He willeth that we be occupied in knowing and loving till the time -that we shall be fulfilled in Heaven; and therefore was this lesson of -Love shewed, with all that followeth, as ye shall see. For the strength -and the Ground of all was shewed in the First Sight. For of all things -the beholding and the loving of the Maker maketh the soul to seem less -in his own sight, and most filleth him with reverent dread and true -meekness; with plenty of charity to his even-Christians.[8] - -[1] MS. "To make many menys." So in _Letter_ 385 of _The Paston -Letters_, 1422-1509 A.D.--"Our Soverayn Lord hath wonne the feld, & -uppon the Munday next after Palmesunday, he was resseved in York with -gret solempnyte & processyons. And the Mair & Comons of the said cite -mad ther menys to have grace be [by] Lord Montagu & Lord Barenars, -which be for the Kyngs coming in to the said cite, which graunted hem -[them] grace." _Letter_ 472 (from Margaret Paston).--"Your ryth wele -willers have kounselyd me that I xuld kownsell you to maken other menys -than ye have made, to other folks, that wold spede your matyrs better -than they have done thatt ye have spoken to therof" (ed. by James -Gairdner, vol i.). See ch. iv. p. 8. - -[2] _i.e._ trustingly. - -[3] bond as of relationship. - -[4] "the bouke" = the bulk, the thorax. - -[5] "witten." - -[6] or, as in S. de Cressy, "immeasurable." The word, however, looks -like "oninestimable" with the "on" blotted or erased. - -[7] "kindly." - -[8] "to his even cristen"--fellow-Christians ("even" = equal). -_Hamlet_, Act v. Sc. i. "great folk ... more than their even Christian." - - - - - CHAPTER VII - - "The Shewing is not other than of faith, nor less nor more" - - -And [it was] to learn us this, as to mine understanding, [that] our -Lord God shewed our Lady Saint Mary in the same time: that is to say, -the high Wisdom and Truth _she_ had in beholding of her Maker so great, -so holy, so mighty, and so good. This greatness and this nobleness of -the beholding of God fulfilled her with reverent dread, and withal she -saw herself so little and so low, so simple and so poor, in regard -of[1] her Lord God, that this reverent dread fulfilled her with -meekness. And thus, by this ground [of meekness] she was fulfilled with -grace and with all manner of virtues, and overpasseth all creatures. - -In all the time that He shewed this that I have told now in spiritual -sight, I saw the bodily sight lasting of the plenteous bleeding of the -Head. The great drops of blood fell down from under the Garland like -pellots, seeming as it had come out of the veins; and in the coming -out they were brown-red, for the blood was full thick; and in the -spreading-abroad they were bright-red; and when they came to the brows, -then they vanished; notwithstanding, the bleeding continued till many -things were seen and understood. The fairness and the lifelikeness -is like nothing but the same; the plenteousness is like to the drops -of water that fall off the eaves after a great shower of rain, that -fall so thick that no man may number them with bodily wit; and for the -roundness, they were like to the scale of herring, in the spreading on -the forehead. These three came to my mind in the time: pellots, for -roundness, in the coming out of the blood; the scale of herring, in the -spreading in the forehead, for roundness; the drops off eaves, for the -plenteousness innumerable. - -This Shewing was quick and life-like, and horrifying and dreadful, -sweet and lovely. And of all the sight it was most comfort to me that -our God and Lord that is so reverend and dreadful, is so homely and -courteous: and this most fulfilled me with comfort and assuredness of -soul. - -And to the understanding of this He shewed this open example:-- - -It is the most worship that a solemn King or a great Lord may do a poor -servant if he will be homely with him, and specially if he sheweth -it _himself_, of a full true meaning, and with a glad cheer, both -privately and in company. Then thinketh this poor creature thus: _And -what might this noble Lord do of more worship and joy to me than to -shew me that am so simple this marvellous homeliness? Soothly it is -more joy and pleasance to me than [if] he gave me great gifts and were -himself strange in manner._ - -This bodily example was shewed so highly that man's heart might be -ravished and almost forgetting itself for joy of the great homeliness. -Thus it fareth with our Lord Jesus and with us. For verily it is the -most joy that may be, as to my sight, that He that is highest and -mightiest, noblest and worthiest, is lowest and meekest, homeliest and -most courteous: and truly and verily this marvellous joy shall be shewn -us all when we see Him. - -And this willeth our Lord that we seek for and trust to, joy and -delight in, comforting us and solacing us, as we may with His grace -and with His help, unto the time that we see it verily. For the most -fulness of joy that we shall have, as to my sight, is the marvellous -courtesy and homeliness of our Father, that is our Maker, in our Lord -Jesus Christ that is our Brother and our Saviour. - -But this marvellous homeliness may no man fully see in this time of -life, save he have it of special shewing of our Lord, or of great -plenty of grace inwardly given of the Holy Ghost. But faith and belief -with charity deserveth the meed: and so it is had, by grace; for in -faith, with hope and charity, our life is grounded. The Shewing, made -to whom that God will, plainly teacheth the same, opened and declared, -with many privy points belonging to our Faith which be worshipful to -know. And when the Shewing which is given in a time is passed and hid, -then the faith keepeth [it] by grace of the Holy Ghost unto our life's -end. And thus through the Shewing it is not other than of faith, nor -less nor more; as it may be seen in our Lord's teaching in the same -matter, by that time that it shall come to the end. - -[1] _i.e._ seen at the same time as, or in comparison with. See the -note to ch. iv. p. 9. - - - - - CHAPTER VIII - - "In all this I was greatly stirred in charity to my fellow-Christians - that they might see and know the same that I saw" - - -And as long as I saw this sight of the plenteous bleeding of the Head I -might never cease from these words: _Benedicite Domine!_ - -In which Shewing I understood six things:--The first is, the tokens of -the blessed Passion and the plenteous shedding of His precious blood. -The second is, the Maiden that is His dearworthy Mother. The third is, -the blissful Godhead that ever was, is, and ever shall be: Almighty, -All-Wisdom, All-Love. The fourth is, all-thing that He hath made.--For -well I wot that heaven and earth and all that is made is great and -large, fair and good; but the cause why it shewed so little to my sight -was for that I saw it in the presence of Him that is the Maker of all -things: for to a soul that seeth the Maker of all, all that is made -seemeth full little.--The fifth is: He that made all things for love, -by the same love keepeth them, and shall keep them[1] without end. -The sixth is, that God is all that is good, as to my sight, and the -goodness that each thing hath, it is He.[2] - -And all these our Lord shewed me in the first Sight, with time and -space to behold it. And the bodily sight stinted,[3] but the spiritual -sight dwelled in mine understanding, and I abode with reverent dread, -joying in that I saw. And I desired, as I durst, to see more, if it -were His will, or else [to see for] longer time the same. - -In all this I was greatly stirred in charity to mine even-Christians, -that they might see and know the same that I saw: for I would it were -comfort to them. For all this Sight was shewed [with] general [regard]. -Then said I to them that were about me: _It is to-day Doomsday with -me_. And this I said for that I thought to have died. (For that day -that a man dieth, he is judged[4] as shall be without end, as to mine -understanding.) This I said for that I would they might love God the -better, for to make them to have in mind that this life is short, as -they might see in example. For in all this time I weened to have died; -and that was marvel to me, and troublous partly: for methought this -Vision was shewed for them that should live. And that which I say of -me, I say in the person of all mine even-Christians: for I am taught in -the Spiritual Shewing of our Lord God that He meaneth so. And therefore -I pray you all for God's sake, and counsel you for your own profit, -that ye leave the beholding of a poor creature[5] that it was shewed -to, and mightily, wisely, and meekly behold God that of His courteous -love and endless goodness would shew it generally, in comfort of us -all. For it is God's will that ye take it with great joy and pleasance, -as if Jesus had shewed it to you all. - -[1] "it is kept, and shall be." - -[2] "God is althing that is gode, as to my sight, and the godenes that -al thing hath, it is he." - -[3] _i.e._ ceased. - -[4] "deemed." - -[5] "a wretch." - - - - - CHAPTER IX - - "If I look singularly to myself, I am right nought" - - -Because of the Shewing I am not good but if I love God the better: and -in as much as ye love God the better, it is more to you than to me. I -say[1] not this to them that be wise, for they wot it well; but I say -it to you that be simple, for ease and comfort: for we are all one -in comfort. For truly it was not shewed me that God loved me better -than the least soul that is in grace; for I am certain that there be -many that never had Shewing nor sight but of the common teaching of -Holy Church, that love God better than I. For if I look singularly to -myself, I am right nought; but in [the] general [Body] I am, I hope, in -oneness of charity with all mine even-Christians. - -For in this oneness standeth the life of all mankind that shall be -saved. For God is all that is good, as to my sight, and God hath made -all that is made, and God loveth all that He hath made: and he that -loveth generally all his even-Christians for God, he loveth all that -is. For in mankind that shall be saved is comprehended all: that is to -say, all that is made and the Maker of all. For in man is God, and God -is in all. And I hope by the grace of God he that beholdeth it thus -shall be truly taught and mightily comforted, if he needeth comfort. - -I speak of them that shall be saved, for in this time God shewed me -none other. But in all things I believe as Holy Church believeth, -preacheth, and teacheth. For the Faith of Holy Church, the which I -had aforehand understood and, as I hope, by the grace of God earnestly -kept in use and custom, stood continually in my sight: [I] willing and -meaning never to receive anything that might be contrary thereunto. And -with this intent I beheld the Shewing with all my diligence: for in all -this blessed Shewing I beheld it as one in God's meaning.[2] - -All this was shewed by three [ways]: that is to say, by bodily sight, -and by word formed in mine understanding, and by spiritual sight. But -the spiritual sight I cannot nor may not shew it as openly nor as fully -as I would. But I trust in our Lord God Almighty that He shall of His -goodness, and for your love, make you to take it more spiritually and -more sweetly than I can or may tell it. - -[1] "sey" = _say_ or _tell_. - -[2] _i.e._ The teaching of the Faith and the teaching of the special -Shewing were both from God and were seen to be at one. - - - - - _THE SECOND REVELATION_ - - CHAPTER X - - "God willeth to be seen and to be sought: to be abided and to be - trusted" - - -And after this I saw with bodily sight in the face of the crucifix -that hung before me, on the which I gazed continually, a part of His -Passion: despite, spitting and sullying, and buffetting, and many -languoring pains, more than I can tell, and often changing of colour. -And one time I saw half the face, beginning at the ear, over-gone with -dry blood till it covered to the mid-face. And after that the other -half [was] covered on the same wise, the whiles in this [first] part -[it vanished] even as it came. - -This saw I bodily, troublously and darkly; and I desired more bodily -sight, to have seen more clearly. And I was answered in my reason: _If -God will shew thee more, He shall be thy light: thee needeth none but -Him._ For I saw Him sought.[1] - -For we are now so blind and unwise that we never seek God till He -of His goodness shew Himself to us. And when we aught see of Him -graciously, then are we stirred by the same grace to seek with great -desire to see Him more blissfully. - -And thus I saw Him, and sought Him; and I had Him, I wanted Him. And -this is, and should be, our common working in this [life], as to my -sight. - -One time mine understanding was led down into the sea-ground, and there -I saw hills and dales green, seeming as it were moss-be-grown, with -wrack and gravel. Then I understood thus: that if a man or woman were -under the broad water, if he might have sight of God so as God is with -a man continually, he should be safe in body and soul, and take no -harm: and overpassing, he should have more solace and comfort than all -this world can tell. For He willeth we should believe that we see Him -continually though that to us it seemeth but little [of sight]; and in -this belief He maketh us evermore to gain grace. For He will be seen -and He will be sought: He will be abided and he will be trusted. - -This Second Shewing was so low and so little and so simple, that my -spirits were in great travail in the beholding,--mourning, full of -dread, and longing: for I was some time in doubt whether it was a -Shewing. And then diverse times our good Lord gave me more sight, -whereby I understood truly that it was a Shewing. It was a figure and -likeness of our foul deeds' shame that our fair, bright, blessed Lord -bare for our sins: it made me to think of the Holy Vernacle[2] at -Rome, which He hath portrayed with His own blessed face when He was in -His hard Passion, with steadfast will going to His death, and often -changing of colour. Of the brownness and blackness, the ruefulness -and wastedness of this Image many marvel how it might be, since that -He portrayed it with His blessed Face who is the fairness of heaven, -flower of earth, and the fruit of the Maiden's womb. Then how might -this Image be so darkening in colour[3] and so far from fair?--I desire -to tell like as I have understood by the grace of God:-- - -We know in our Faith, and believe by the teaching and preaching of Holy -Church, that the blessed Trinity made Mankind to[4] His image and to -His likeness. In the same manner-wise we know that when man fell so -deep and so wretchedly by sin, there was none other help to restore -man but through Him that made man. And He that made man for love, by -the same love He would restore man to the same bliss, and overpassing; -and like as we were like-made to the Trinity in our first making, our -Maker would that we should be like Jesus Christ, Our Saviour, in heaven -without end, by the virtue of our again-making. - -Then atwix these two, He would for love and worship of man make -Himself as like to man in this deadly life, in our foulness and our -wretchedness, as man might be without guilt. This is that which is -meant where it is said afore: it was the image and likeness of our foul -black deeds' shame wherein our fair, bright, blessed Lord God was hid. -But full certainly I dare say, and we ought to trow it, that so fair a -man was never none but He, till what time His fair colour was changed -with travail and sorrow and Passion and dying. Of this it is spoken in -the Eighth Revelation, where it treateth more of the same likeness. And -where it speaketh of the Vernacle of Rome, it meaneth by [reason of] -diverse changing of colour and countenance, sometime more comfortably -and life-like, sometime more ruefully and death-like, as it may be seen -in the Eighth Revelation. - -And this [dim] vision was a learning, to mine understanding, that the -continual seeking of the soul pleaseth God full greatly: for it may -do no more than seek, suffer and trust. And this is wrought in the -soul that hath it, by the Holy Ghost; and the clearness of finding, -_it_ is of His special grace, when it is His will. The seeking, with -faith, hope, and charity, pleaseth our Lord, and the finding pleaseth -the soul and fulfilleth it with joy. And thus was I learned, to mine -understanding, that seeking is as good as beholding, for the time that -He will suffer the soul to be in travail. It is God's will that _we -seek Him_, to the beholding of Him, for by _that_[5] He shall shew us -Himself of His special grace when He will. And how a soul shall have -Him in its beholding, He shall teach Himself: and that is most worship -to Him and profit to thyself, and [the soul thus] most receiveth of -meekness and virtues with the grace and leading of the Holy Ghost. For -a soul that only fasteneth it[self] on to God with very trust, either -by seeking or in beholding, it is the most worship that it may do to -Him, as to my sight. - -These are two workings that may be seen in this Vision: the one is -seeking, the other is beholding. The seeking is common,--that every -soul may have with His grace,--and ought to have that discretion and -teaching of the Holy Church. It is God's will that we have three -things in our seeking:--The first is that we seek earnestly and -diligently, without sloth, and, as it may be through His grace, without -unreasonable[6] heaviness and vain sorrow. The second is, that we abide -Him steadfastly for His love, without murmuring and striving against -Him, to our life's end: for it shall last but awhile. The third is that -we trust in Him mightily of full assured faith. For it is His will that -we know that He shall appear suddenly and blissfully to all that love -Him. - -For His working is privy, and He willeth to be perceived; and His -appearing shall be swiftly sudden; and He willeth to be trusted. For He -is full gracious[7] and homely: Blessed may He be! - -[1] In de Cressy's version: "I saw Him and sought Him." - -[2] The Handkerchief of S. Veronica. - -[3] "so discolouring." - -[4] _i.e. according to_. - -[5] "for be that" = _for by [means of] that_; or possibly the Old -English and Scottish 'forbye that' = _besides that_. - -[6] "onskilful" = without discernment or ability; unpractical. S. de -Cressy, "unreasonable." - -[7] "hend" = at hand; (handy, dexterous;) courteous, gentle, urbane. - - - - - _THE THIRD REVELATION_ - - CHAPTER XI - -"All thing that is done, it is well done: for our Lord God doeth all." - "Sin is no deed" - - -And after this I saw God in a Point,[1] that is to say, in mine -understanding,--by which sight I saw that He is in all things. - -I beheld and considered, seeing and knowing in sight, with a soft -dread, and thought: _What is sin?_ - -For I saw truly that God doeth all-thing, be it never so little. And I -saw truly that nothing is done by hap nor by adventure, but all things -by the foreseeing wisdom of God: if it be hap or adventure in the sight -of man, our blindness and our unforesight is the cause. For the things -that are in the foreseeing wisdom of God from without beginning, (which -rightfully and worshipfully and continually He leadeth to the best -end,) as they come about fall to us suddenly, ourselves unwitting; and -thus by our blindness and our unforesight we say: these be haps and -adventures. But to our Lord God they be not so. - -Wherefore me behoveth needs to grant that all-thing that is done, it -is well-done: for our Lord God doeth all. For in this time the working -of creatures was not shewed, but [the working] of our Lord God in the -creature: for He is in the Mid-point of all thing, and all He doeth. -And I was certain He doeth no sin. - -And here I saw verily that sin is no deed: for in all this was not sin -shewed. And I would no longer marvel in this, but beheld our Lord, what -He would shew. - -And thus, as much as it might be for the time, the rightfulness of -God's working was shewed to the soul. - -Rightfulness hath two fair properties: it is right and it is full. -And so are all the works of our Lord God: thereto needeth neither the -working of mercy nor grace: for they be all rightful: wherein faileth -nought. - -But in another time He gave a Shewing for the beholding of sin nakedly, -as I shall tell: where He useth working of mercy and grace. - -And this vision was shewed, to mine understanding, for that our -Lord would have the soul turned truly unto the beholding of Him, -and generally of all His works. For they are full good; and all His -doings are easy and sweet, and to great ease bringing the soul that is -turned from the beholding of the blind Deeming of man unto the fair -sweet Deeming of our Lord God. For a man beholdeth some deeds well -done and some deeds evil, but our Lord beholdeth them not so: for as -all that hath being in nature is of Godly making, so is all that is -done, in property of God's doing. For it is easy to understand that -the best deed is well done: and so well as the best deed is done--the -highest--so well is the least deed done; and all thing in its property -and in the order that our Lord hath ordained it to from without -beginning. For there is no doer but He. - -I saw full surely that he changeth never His purpose in no manner of -thing, nor never shall, without end. For there was no thing unknown to -Him in His rightful ordinance from without beginning. And therefore -all-thing was set in order ere anything was made, as it should stand -without end; and no manner of thing shall fail of that point. For He -made all things in fulness of goodness, and therefore the blessed -Trinity is ever full pleased in all His works.[2] - -And all this shewed He full blissfully, signifying thus: _See! I am -God: see! I am in all thing: see! I do all thing: see! I lift never -mine hands off my works, nor ever shall, without end: see! I lead all -thing to the end I ordained it to from without beginning, by the same -Might, Wisdom and Love whereby I made it. How should any thing be -amiss?_ - -Thus mightily, wisely, and lovingly was the soul examined in this -Vision. Then saw I soothly that me behoved, of need, to assent, with -great reverence enjoying in God. - -[1] See below: "He is in the Mid-point," and lxiii. p. 158, "the -blessed Point from which nature came: that is, God." See also xxi. p. -45, "Where is now any point of thy pain?" (least part) and xxi. p. -46, "abiding unto the last point"; and lxiv. p. 161, "set the point -of our thought." These uses of the word may be compared with the -following:--From the _Banquet of Dante Alighieri_, tr. by K. Hillard -(Kegan Paul, Trench & Co.), Bk. II. xiv. 12, "_Geometry moves between -the print and the circle_"; as Euclid says, "the point is the beginning -of Geometry, and according to him, the circle is the most perfect -figure, and therefore may be considered its end.... The point by reason -of its indivisibility is immeasurable, and the circle by reason of -its arc cannot be exactly squared, and therefore cannot be measured -with precision." Notes by Miss Hillard: "This is why the Deity is -represented by a _point. Paradiso_, xxviii. 16: 'A point beheld I,' -'Heaven and all nature, hangs upon that point,' etc. Bk. IV. 6, quoting -Aristotle's _Physics_: '_The circle can be called perfect when it is -a true circle._ And this is when it contains a point which is equally -distant from every part of its circumference.' In the _Vita Nuova_ Love -appearing, says--'I am as the centre of a circle, to which all parts of -the circumference bear an equal relation' ('_Amor che muove il sole e -l'altre stelle_')." From _Neoplatonism_, by C. Bigg, D.D. (S.P.C.K.), -p. 122: "Thus we get a triplet--Soul, Intelligence, and a higher -Intelligence. The last is spoken of as One, as a point, as neither good -nor evil because above both." - -[2] On this subject, with the "Two Deemings" and "the Godly Will," see -xlv., xxxv., xxxvii., lxxxii. - - - - - _THE FOURTH REVELATION_ - - CHAPTER XII - -"The dearworthy blood of our Lord Jesus Christ as verily as it is most - precious, so verily it it most plenteous" - - -And after this I saw, beholding, the body plenteously bleeding in -seeming of[1] the Scourging, as thus:--The fair skin was broken full -deep into the tender flesh with sharp smiting all about the sweet body. -So plenteously the hot blood ran out that there was neither seen skin -nor wound, but as it were all blood. And when it came where it should -have fallen down, then it vanished. Notwithstanding, the bleeding -continued awhile: till it might be seen and considered.[2] And this was -so plenteous, to my sight, that methought if it had been so in kind[3] -and in substance at that time, it should have made the bed all one -blood, and have passed over about. - -And then came to my mind that God hath made waters plenteous in earth -to our service and to our bodily ease for tender love that He hath to -us, but yet liketh Him better that we take full homely His blessed -blood to wash us of sin: for there is no water[4] that is made that -He liketh so well to give us. For it is most plenteous as it is most -precious: and that by the virtue of His blessed Godhead; and it is -[of] our Kind, and all-blissfully belongeth to us by the virtue of His -precious love. - -The dearworthy blood of our Lord Jesus Christ as verily as it is most -precious, so verily it is most plenteous. Behold and see! The precious -plenty of His dearworthy blood descended down into Hell and burst her -bands and delivered all that were there which belonged to the Court of -Heaven. The precious plenty of His dearworthy blood overfloweth all -Earth, and is ready to wash all creatures of sin, which be of goodwill, -have been, and shall be. The precious plenty of His dearworthy blood -ascended up into Heaven to the blessed body of our Lord Jesus Christ, -and there is in Him, bleeding and praying for us to the Father,--and -is, and shall be as long as it needeth;--and ever shall be as long -as it needeth. And evermore it floweth in all Heavens enjoying the -salvation of all mankind, that are there, and shall be--fulfilling the -number[5] that faileth. - -[1] _i.e._ as it were from. - -[2] "sene with avisement," so, p. 26.--"I beheld with avisement." - -[3] _i.e._ Nature, reality. - -[4] MS. "licor." - -[5] The appointed number of heavenly citizens. - - - - - _THE FIFTH REVELATION_ - - CHAPTER XIII - - "The Enemy is overcome by the blessed Passion and Death of our Lord - Jesus Christ" - - -And after this, ere God shewed any words, He suffered me for a -convenient time to give heed unto Him and all that I had seen, and all -intellect[1] that was therein, as the simplicity of the soul might -take it.[2] Then He, without voice and opening of lips, formed in my -soul these words: _Herewith is the Fiend overcome_. These words said -our Lord, meaning His blessed Passion as He shewed it afore. - -On this shewed our Lord that the Passion of Him is the overcoming -of the Fiend. God shewed that the Fiend hath now the same malice -that he had afore the Incarnation. And as sore he travaileth, and -as continually he seeth that all souls of salvation escape him, -worshipfully, by the virtue of Christ's precious Passion. And that is -his sorrow, and full evil is he ashamed: for all that God suffereth -him to do turneth [for] us to joy and [for] him to shame and woe. And -he hath as much sorrow when God giveth him leave to work, as when he -worketh not: and that is for that he may never do as ill as he would: -for his might is all taken[3] into God's hand. - -But in God there may be no wrath, as to my sight: for our good Lord -endlessly hath regard to His own worship and to the profit of all that -shall be saved. With might and right He withstandeth the Reproved, -the which of malice and wickedness busy them to contrive and to do -against God's will. Also I saw our Lord scorn his malice and set at -nought his unmight; and He willeth that we do so. For this sight I -laughed mightily, and that made them to laugh that were about me, and -their laughing was a pleasure to me. I thought that I would that all -mine even-Christians had seen as I saw, and then would they all laugh -with me. But I saw not Christ laugh. For I understood that we may -laugh in comforting of ourselves and joying in God for that the devil -is overcome. And when I saw Him scorn his malice, it was by leading -of mine understanding into our Lord: that is to say, it was an inward -shewing of verity, without changing of look.[4] For, as to my sight, it -is a worshipful property of God's that [He] is ever the same. - -And after this I fell into a graveness,[5] and said: _I see three -things: I see game, scorn, and earnest. I see [a] game, in that the -Fiend is overcome; I see scorn, in that God scorneth him, and he shall -be scorned; and I see earnest, in that he is overcome by the blissful -Passion and Death of our Lord Jesus Christ that was done in full -earnest and with sober travail._ - -When I said, _he is scorned_,--I meant that God scorneth him, that -is to say, because He seeth him now as he shall do without end. For -in this [word] God shewed that the Fiend is condemned. And this -meant I when I said: _he shall be scorned_: [he shall be scorned] at -Doomsday, generally of all that shall be saved, to whose consolation -he hath great ill-will.[6] For then he shall see that all the woe and -tribulation that he hath done to them shall be turned to increase of -their joy, without end; and all the pain and tribulation that he would -have brought them to shall endlessly go with him to hell. - -[1] _i.e._ significance, teaching. - -[2] _i.e._ in so far as the simplicity of my soul was able to -understand it.--See xxiv. - -[3] S. de Cressy has "locked" instead of "taken." - -[4] "chere" = expression of countenance. - -[5] "sadhede." - -[6] "invye." - - - - - _THE SIXTH REVELATION_ - - CHAPTER XIV - - "The age of every man shall be acknowledged before him in Heaven, and - every man shall be rewarded for his willing service and for his time" - - -After this our good Lord said: _I thank thee for thy travail, and -especially for thy youth._ - -And in this [Shewing] mine understanding was lifted up into Heaven -where I saw our Lord as a lord in his own house, which hath called -all his dear worthy servants and friends to a stately[1] feast. Then -I saw the Lord take no place in His own house, but I saw Him royally -reign in His house, fulfilling it with joy and mirth, Himself endlessly -to gladden and to solace His dearworthy friends, full homely and -full courteously, with marvellous melody of endless love, in His own -fair blessed Countenance. Which glorious Countenance of the Godhead -fulfilleth the Heavens with joy and bliss.[2] - -God shewed three degrees of bliss that every soul shall have in Heaven -that willingly hath served God in any degree in earth. The first is -the worshipful thanks of our Lord God that he shall receive when he is -delivered of pain. This thanking is so high and so worshipful that the -soul thinketh it filleth him though there were no more. For methought -that all the pain and travail that might be suffered by all living -men might not deserve the worshipful thanks that one man shall have -that willingly hath served God. The second is that all the blessed -creatures that are in Heaven shall see that worshipful thanking, and -He maketh his service known to all that are in Heaven. And here this -example was shewed:--A king, if he thank his servants, it is a great -worship to them, and if he maketh it known to all the realm, then -is the worship greatly increased.--The third is, that as new and as -gladdening as it is received in that time, right so shall it last -without end. - -And I saw that homely and sweetly was this shewed, and that the age of -every man shall be [made] known in Heaven, and [he] shall be rewarded -for his willing service and for his time. And specially the age of them -that willingly and freely offer their youth unto God, passingly is -rewarded and wonderfully is thanked. - -For I saw that whene'er what time a man or woman is truly turned to -God,--for one day's service and for his endless will he shall have all -these three decrees of bliss. And the more the loving soul seeth this -courtesy of God, the liefer he[3] is to serve him all the days of his -life. - -[1] MS. "solemne"--ceremonial. - -[2] See lxxii. and lxxv. - -[3] Thoughout this MS. _the soul_ is referred to generally with the -masculine pronoun; the feminine pronoun is never used, in any of its -cases; the neuter sometimes occurs. - - - - - _THE SEVENTH REVELATION_ - - CHAPTER XV - -"It is not God's will that we follow the feeling of pains in sorrow and - mourning for them" - - -And after this He shewed a sovereign ghostly pleasante in my soul. I -was fulfilled with the everlasting sureness, mightily sustained without -any painful dread. This feeling was so glad and so ghostly that I was -in all peace and in rest, that there was nothing in earth that should -have grieved me. - -This lasted but a while, and I was turned and left to myself in -heaviness, and weariness of my life, and irksomeness of myself, that -scarcely I could have patience to live. There was no comfort nor none -ease to me but faith, hope, and charity; and these I had in truth, but -little in feeling. - -And anon after this our blessed Lord gave me again the comfort and the -rest in soul, in satisfying and sureness so blissful and so mighty that -no dread, no sorrow, no pain bodily that might be suffered should have -distressed me. And then the pain shewed again to my feeling, and then -the joy and the pleasing, and now that one, and now that other, divers -times--I suppose about twenty times. And in the time of joy I might -have said with Saint Paul: _Nothing shall dispart me from the charity -of Christ_; and in the pain I might have said with Peter: _Lord, save -me: I perish!_ - -This Vision was shewed me, according to mine understanding, [for] -that it is speedful to some souls to feel on this wise: sometime to -be in comfort, and sometime to fail and to be left to themselves. God -willeth that we know that He keepeth us even alike secure in woe and in -weal. And for profit of man's soul, a man is sometime left to himself; -although sin is not always the cause: for in this time I sinned not -wherefore I should be left to myself--for it was so sudden. Also I -deserved not to have this blessed feeling. But freely our Lord giveth -when He will; and suffereth us [to be] in woe sometime. And both is one -love. - -For it is God's will that we hold us in comfort with all our might: for -bliss is lasting without end, and pain is passing and shall be brought -to nought for them that shall be saved. And therefore it is not God's -will that we follow the feelings of pain in sorrow and mourning for -them, but that we suddenly pass over, and hold us in endless enjoyment. - - - - - _THE EIGHTH REVELATION_ - - CHAPTER XVI - - "A Part of His Passion" - - -After this Christ shewed a part of His Passion near His dying. - -I saw His sweet face as it were dry and bloodless with pale dying. And -later, more pale, dead, languoring; and then turned more dead unto -blue; and then more brown-blue, as the flesh turned more deeply dead. -For His Passion shewed to me most specially in His blessed face (and -chiefly in His lips): there I saw these four colours, though it were -afore fresh, ruddy, and pleasing, to my sight. This was a pitiful -change to see, this deep dying. And also the [inward] moisture clotted -and dried, to my sight, and the sweet body was brown and black, all -turned out of fair, life-like colour of itself, unto dry dying. - -For that same time that our Lord and blessed Saviour died upon the -Rood, it was a dry, hard wind, and wondrous cold, as to my sight, and -what time [all] the precious blood was bled out of the sweet body that -might pass therefrom, yet there dwelled a moisture in the sweet flesh -of Christ, as it was shewed. - -Bloodlessness and pain dried within; and blowing of wind and cold -coming from without met together in the sweet body of Christ. And these -four,--twain without, and twain within--dried the flesh of Christ by -process of time. And though this pain was bitter and sharp, it was full -long lasting, as to my sight, and painfully dried up all the lively -spirits of Christ's flesh. Thus I saw the sweet flesh dry in seeming by -part after part, with marvellous pains. And as long as any spirit had -life in Christ's flesh, so long suffered He pain. - -This long pining seemed to me as if He had been seven nights dead, -dying, at the point of outpassing away, suffering the last pain. And -when I said it seemed to me as if He had been seven night dead, it -meaneth that the sweet body was so discoloured, so dry, so shrunken, -so deathly, and so piteous, as if He had been seven night dead, -continually dying. And methought the drying of Christ's flesh was the -most pain, and the last, of His Passion. - - - - - CHAPTER XVII - -"How might any pain be more to me than to see Him that is all my life, - and all my bliss, and all my joy suffer?" - - -And in this dying was brought to my mind the words of Christ: _I -thirst_. - -For I saw in Christ a double thirst: one bodily; another spiritual, the -which I shall speak of in the Thirty-first Chapter. - -For this word was shewed for the bodily thirst: the which I understood -was caused by failing of moisture. For the blessed flesh and bones -was left all alone without blood and moisture. The blessed body dried -alone long time with wringing of the nails and weight of the body. For -I understood that for tenderness of the sweet hands and of the sweet -feet, by the greatness, hardness, and grievousness of the nails the -wounds waxed wide and the body sagged, for weight by long time hanging. -And [therewith was] piercing and pressing of the head, and binding -of the Crown all baked with dry blood, with the sweet hair clinging, -and the dry flesh, to the thorns, and the thorns to the flesh drying; -and in the beginning while the flesh was fresh and bleeding, the -continual sitting of the thorns made the wounds wide. And furthermore -I saw that the sweet skin and the tender flesh, with the hair and -the blood, was all raised and loosed about from the bone, with the -thorns where-through it were rent in many pieces, as a cloth that were -sagging, as if it would hastily have fallen off, for heaviness and -looseness, while it had natural moisture. And that was great sorrow and -dread to me: for methought I would not for my life have seen it fall. -How it was done I saw not; but understood it was with the sharp thorns -and the violent and grievous setting on of the Garland of Thorns, -unsparingly and without pity. This continued awhile, and soon it began -to change, and I beheld and marvelled how it might be. And then I saw -it was because it began to dry, and stint a part of the weight, and set -about the Garland. And thus it encircled all about, as it were garland -upon garland. The Garland of the Thorns was dyed with the blood, and -that other garland [of Blood] and the head, all was one colour, as -clotted blood when it is dry. The skin of the flesh that shewed (of the -face and of the body), was small-rimpled[1] with a tanned colour, like -a dry board when it is aged; and the face more brown than the body. - -I saw four manner of dryings: the first was bloodlessness; the second -was pain following after; the third, hanging up in the air, as men hang -a cloth to dry; the fourth, that the bodily Kind asked liquid and there -was no manner of comfort ministered to Him in all His woe and distress. -Ah! hard and grievous was his pain, but much more hard and grievous it -was when the moisture failed and began to dry thus, shrivelling. - -These were the pains that shewed in the blessed head: the first wrought -to the dying, while it had moisture; and that other, slow, with -shrinking drying, [and] with blowing of the wind from without, that -dried and pained Him with cold more than mine heart can think. - -And other pains--for which pains I saw that all is too little that I -can say: for it may not be told. - -The which Shewing of Christ's pains filled me full of pain. For I wist -well He suffered but once, but [this was as if] He would shew it me -and fill me with mind as I had afore desired. And in all this time of -Christ's pains I felt no pain but for Christ's pains. Then thought-me: -_I knew but little what pain it was that I asked_; and, as a wretch, -repented me, thinking: _If I had wist what it had been, loth me had -been to have prayed it_. For methought it passed bodily death, my pains. - -I thought: _Is any pain like this?_ And I was answered in my reason: -_Hell is another pain: for there is despair. But of all pains that -lead to salvation this is the most pain, to see thy Love suffer. How -might any pain be more to me than to see Him that is all my life, all -my bliss, and all my joy, suffer?_ Here felt I soothfastly[2] that I -loved Christ so much above myself that there was no pain that might be -suffered like to that sorrow that I had to [see] Him in pain. - -[1] or _shrivelled_. - -[2] in sure verity. - - - - - CHAPTER XVIII - - "When He was in pain, we were in pain" - - -Here I saw a part of the compassion of our Lady, Saint Mary: for -Christ and she were so oned in love that the greatness of her loving -was cause of the greatness of her pain. For in this [Shewing] I saw a -Substance of Nature's[1] Love, continued by Grace, that creatures have -to Him: which Kind Love was most fully shewed in His sweet Mother, and -overpassing; for so much as she loved Him more than all other, her -pains passed all other. For ever the higher, the mightier, the sweeter -that the love be, the more sorrow it is to the lover to see that body -in pain that is loved. - -And all His disciples and all His true lovers suffered pains more than -their own bodily dying. For I am sure by mine own feeling that the -least of them loved Him so far above himself that it passeth all that I -can say. - -Here saw I a great oneing betwixt Christ and us, to mine understanding: -for when He was in pain, we were in pain. - -And all creatures that ought suffer pain, suffered with Him: that is to -say, all creatures that God hath made to our service. The firmament, -the earth, failed for sorrow in their Nature in the time of Christ's -dying. For it belongeth naturally to their property to know Him for -their God, in whom all their virtue standeth: when He failed, then -behoved it needs to them, because of kindness [between them], to fail -with Him, as much as they might, for sorrow of His pains. - -And thus they that were His friends suffered pain for love. And, -generally, _all_: that is to say, they that knew Him not suffered -for failing of all manner of comfort save the mighty, privy keeping -of God. I speak of two manner of folk, as they may be understood by -two persons: the one was Pilate, the other was Saint Dionyse[2] of -France, which was [at] that time a Paynim. For when he saw wondrous -and marvellous sorrows and dreads that befell in that time, he said: -_Either the world is now at an end, or He that is Maker of Kind -suffereth._ Wherefore he did write on an altar: THIS IS THE ALTAR -OF UNKNOWN GOD. God that of His goodness maketh the planets and the -elements to work of Kind to the blessed man and the cursed, in that -time made withdrawing[3] of it from both; wherefore it was that they -that knew Him not were in sorrow that time. - -Thus was our Lord Jesus made-naught for us; and all we stand in this -manner made-naught with Him, and shall do till we come to His bliss; as -I shall tell after. - -[1] _i.e._ Natural. - -[2] Dionysius, "the Areopagite," according to the legend of S. Denis. - -[3] MS.--"it was withdrawen from bothe." - - - - - CHAPTER XIX - - "Thus was I learned to choose Jesus for my Heaven, whom I saw only in - pain at that time" - - -In this [time] I would have looked up from the Cross, but I durst not. -For I wist well that while I beheld in the Cross I was surely-safe; -therefore I would not assent to put my soul in peril: for away from the -Cross was no sureness, for frighting of fiends. - -Then had I a proffer in my reason,[1] as if it had been friendly said -to me: _Look up to Heaven to His Father_. And then saw I well, with -the faith that I felt, that there was nothing betwixt the Cross and -Heaven that might have harmed me. Either me behoved to look up or else -to answer. I answered inwardly with all the might of my soul, and said: -_Nay; I may not: for Thou art my Heaven._ This I said for that I would -not. For I would liever have been in that pain till Doomsday than to -come to Heaven otherwise than by Him. For I wist well that He that -bound me so sore, He should unbind me when that He would. Thus was I -learned to choose Jesus to my Heaven, whom I saw only in pain at that -time: meliked no other Heaven than Jesus, which shall be my bliss when -I come there. - -And this hath ever been a comfort to me, that I chose Jesus to my -Heaven, by His grace, in all this time of Passion and sorrow; and that -hath been a learning to me that I should evermore do so: choose only -Jesus to my Heaven in weal and woe. - -And though I as a wretched creature had repented me (I said afore if I -had wist what pain it would be, I had been loth to have prayed), here -saw I truly that it was reluctance and frailty of the flesh without -assent of the soul: to which God assigneth no blame. Repenting and -willing choice be two contraries which I felt both in one at that time. -And these be [of our] two parts: the one outward, the other inward. The -outward part is our deadly flesh-hood, which is now in pain and woe, -and shall be, in this life: whereof I felt much in this time; and that -part it was that repented. The inward part is an high, blissful life, -which is all in peace and in love: and this was more inwardly felt; and -this part is [that] in which mightily, wisely and with steadfast will I -chose Jesus to my Heaven. - -And in this I saw verily that the inward part is master and sovereign -to the outward, and doth not charge itself with, nor take heed to, the -will of that: but all the intent and will is set to be oned unto our -Lord Jesus. That the outward part should draw the inward to assent -was not shewed to me; but that the inward draweth the outward by -grace, and both shall be oned in bliss without end, by the virtue of -Christ,--_this_ was shewed. - -[1] see xxxv. and lv. - - - - - CHAPTER XX - - "For every man's sin that shall be saved He suffered, and every man's - sorrow and desolation He saw, and sorrowed for Kinship and Love" - - -And thus I saw our Lord Jesus languoring long time. For the oneing with -the Godhead gave strength to the manhood for love to suffer more than -all men might suffer: I mean not only more pain than all men might -suffer, but also that He suffered more pain than all men of salvation -that ever were from the first beginning unto the last day might tell or -fully think, having regard to the worthiness of the highest worshipful -King and the shameful, despised, painful death. For He that is highest -and worthiest was most fully made-nought and most utterly despised. - -For the highest point that may be seen in the Passion is to think and -know what He is that suffered. And in this [Shewing] He brought in part -to mind the height and nobleness of the glorious Godhead, and therewith -the preciousness and the tenderness of the blessed Body, which be -together united; and also the lothness that is in our Kind to suffer -pain. For as much as He was most tender and pure, right so He was most -strong and mighty to suffer. - -And for every man's sin that shall be saved He suffered: and every -man's sorrow and desolation He saw, and sorrowed for Blindness and -love. (For in as much as our Lady sorrowed for His pains, in so much He -suffered sorrow for her sorrow;--and more, in as greatly as the sweet -manhood of Him was worthier in Kind.) For as long as He was passible -He suffered for us and sorrowed _for_ us; and now He is uprisen and no -more passible, yet He suffereth _with_ us. - -And I, beholding all this by His grace, saw that the Love of Him was so -strong which He hath to our soul that willingly He chose it with great -desire, and mildly He suffered it with well-pleasing. - -For the soul that beholdeth it thus, when it is touched by grace, it -shall verily see that the pains of Christ's Passion pass all pains: -[all pains] that is to say, which shall be turned into everlasting, -o'erpassing joys by the virtue of Christ's Passion. - - - - - CHAPTER XXI - - "We be now with Him in His Pains and His Passion, dying. We shall be -with Him in Heaven. Through learning in this little pain that we suffer - here, we shall have an high endless knowledge of God which we could - never have without that" - - -It is God's will, as to mine understanding, that we have Three[1] -Manners of Beholding His blessed Passion. The First is: _the hard Pain -that He suffered_,--[beholding it] with contrition and compassion. And -that shewed our Lord in this time, and gave me strength and grace to -see it. - -And I looked for the departing with all my might, and thought to have -seen the body all dead; but I saw Him not so. And right in the same -time that methought, by the seeming, the life might no longer last and -the Shewing of the end behoved needs to be,--suddenly (I beholding in -the same Cross), He changed [the look of] His blessed Countenance.[2] -The changing of His blessed Countenance changed mine, and I was as glad -and merry as it was possible. Then brought our Lord merrily to my mind: -_Where is now any point of the pain, or of thy grief?_ And I was full -merry. - -I understood that we be now, in our Lord's meaning, in His Cross with -Him in His pains and His Passion, dying; and we, willingly abiding -in the same Cross with His help and His grace unto the last point, -suddenly He shall change His Cheer to us, and we shall be with Him in -Heaven. Betwixt that one and that other shall be no time, and then -shall all be brought to joy. And thus said He in this Shewing: _Where -is now any point of thy pain, or thy grief?_ And we shall be full -blessed. - -And here saw I verily that if He shewed now [to] us His _Blissful_ -Cheer, there is no pain in earth or in other place that should aggrieve -us; but all things should be to us joy and bliss. But because He -sheweth to us time of His Passion, as He bare it in _this_ life, and -His Cross, therefore we are in distress and travail, with Him, as our -frailty asketh. And the cause why He suffereth [it to be so,] is for -[that] He will of His goodness make us the higher with Him in His -bliss; and for this little pain that we suffer here, we shall have an -high endless knowing in God which we could[3] never have without that. -And the harder our pains have been with Him in His Cross, the more -shall our worship[4] be with Him in His Kingdom. - -[1] xxii. and xxiii. - -[2] His "blisful chere," or blessed Cheer; lxxii. and Note. - -[3] "might." - -[4] _i.e._ glory. - - - - - _THE NINTH REVELATION_ - - CHAPTER XXII - - "The Love that made Him to suffer passeth so far all His Pains as - Heaven is above Earth" - - -Then said our good Lord Jesus Christ: _Art thou well pleased that I -suffered for thee?_ I said: _Yea, good Lord, I thank Thee; Yea, good -Lord, blessed mayst Thou be._ Then said Jesus, our kind Lord: _If thou -art pleased, I am pleased: it is a joy, a bliss, an endless satisfying -to me that ever suffered I Passion for thee; and if I might suffer -more, I would suffer more._ - -In this feeling my understanding was lifted up into Heaven, and there I -saw three heavens: of which sight I marvelled greatly. And though I see -three heavens--and all in the blessed manhood of Christ--none is more, -none is less, none is higher, none is lower, but [they are] even-like -in bliss. - -For the First Heaven, Christ shewed me His Father; in no bodily -likeness, but in His property and in His working. That is to say, I saw -in Christ that the Father is. The working of the Father is this, that -He giveth meed to His Son Jesus Christ. This gift and this meed is so -blissful to Jesus that His Father might have given Him no meed that -might have pleased Him better. The first heaven, that is the pleasing -of the Father, shewed to me as one heaven; and it was full blissful: -for He is full pleased with all the deeds that Jesus hath done about -our salvation. Wherefore we be not only His by His buying, but also by -the courteous gift of His Father we be His bliss, we be His meed, we -be His worship, we be His crown. (And this was a singular marvel and a -full delectable beholding, that we be His crown!) This that I say is so -great bliss to Jesus that He setteth at nought all His travail, and His -hard Passion, and His cruel and shameful death. - -And in these words: _If that I might suffer more, I would suffer -more_,--I saw in truth that as often as He _might_ die, so often He -_would_, and love should never let Him have rest till He had done it. -And I beheld with great diligence for to learn how often He would die -if He might. And verily the number passed mine understanding and my -wits so far that my reason might not, nor could, comprehend it. And -when He had thus oft died, or should, yet He would set it at nought, -for love: for all seemeth[1] Him but little in regard of His love. - -For though the sweet manhood of Christ might suffer but once, the -goodness in Him may never cease of proffer: every day He is ready to -the same, if it might be. For if He said He would for my love make new -Heavens and new Earth, it were but little in comparison;[2] for this -might be done every day if He would, without any travail. But to die -for my love so often that the number passeth creature's reason, it is -the highest proffer that our Lord God might make to man's soul, as to -my sight. Then meaneth He thus: _How should it not be that I should not -do for thy love all that I might of deeds which grieve me not, sith -I would, for thy love, die so often, having no regard[3] to my hard -pains?_ - -And here saw I, for the Second[4] Beholding in this blessed Passion -_the love that made Him to suffer passeth as far all His pains as -Heaven is above Earth._ For the pains was a noble, worshipful deed done -in a time by the working of love: but[5] Love was without beginning, -is, and shall be without ending. For which love He said full sweetly -these words: _If I might suffer more, I would suffer more._ He said -not, _If it were needful to suffer more:_ for though it were not -needful, if He _might_ suffer more, He would. - -This deed, and this work about our salvation, was ordained as well as -God might ordain it. And here I saw a Full Bliss in Christ: for His -bliss should not have been full, if it might any better have been done. - -[1] "ffor al thynketh him but litil in reward of His love" [in -comparison with]. - -[2] MS. "Reward." - -[3] MS. "Reward." - -[4] See xxi., xxiii. - -[5] MS. "and," probably here, at in other places, with something of the -force of "but." - - - - - CHAPTER XXIII - - "The Glad Giver" "All the Trinity wrought in the Passion of Jesus - Christ" - - -And in these three words: _It is a joy, a bliss, an endless satisfying -to me_, were shewed three heavens, as thus: For the joy, I understood -the pleasure of the Father; and for the bliss, the worship of the -Son; and for the endless satisfying,[1] the Holy Ghost. The Father is -pleased, the Son is worshipped, the Holy Ghost is satisfied.[2] - -And here saw I, for the Third Beholding in His blissful Passion: that -is to say, _the Joy and the Bliss that make Him to be well-satisfied -in it._ For our Courteous Lord shewed His Passion to me in five -manners: of which the first is the bleeding of the head; the second -is, discolouring of His face; the third is, the plenteous bleeding of -the body, in seeming [as] from the scourging; the fourth is, the deep -dying:--these four are aforetold for the pains of the Passion. And -the fifth is [this] that was shewed for the joy and the bliss of the -Passion. - -For it is God's will that we have true enjoying with Him in our -salvation, and therein He willeth [that] we be mightily comforted and -strengthened; and thus willeth He that merrily with His grace our soul -be occupied. For we are His bliss: for in us He enjoyeth without end; -and so shall we in Him, with His grace. - -And all that He hath done for us, and doeth, and ever shall, was never -cost nor charge to Him, nor might be, but only that [which] He did in -our manhood, beginning at the sweet Incarnation and lasting to the -Blessed Uprise on Easter-morrow:[3] so long dured the cost and the -charge about our redemption in _deed_: of [the] which deed He enjoyeth -endlessly, as it is aforesaid. - -Jesus willeth that we take heed to the bliss that is in the blessed -Trinity [because] of our salvation and that _we_ desire to have as much -spiritual enjoying, with His grace, (as it is aforesaid): that is to -say, that the enjoying of our salvation be [as] like to the joy that -Christ hath of our salvation as it may be while we are here. - -All the Trinity wrought in the Passion of Christ, ministering abundance -of virtues and plenty of grace to us by Him: but only the Maiden's Son -suffered: whereof all the blessed Trinity endlessly enjoyeth. All this -was shewed in these words: _Art thou well pleased?_--and by that other -word that Christ said: _If thou art pleased, then am I pleased;_--as if -He said: _It is joy and satisfying enough to me, and I ask nought else -of thee for my travail but that I might well please thee_. - -And in this He brought to mind the property of a glad giver. A glad -giver taketh but little heed of the thing that he giveth, but all his -desire and all his intent is to please him and solace him to whom he -giveth it. And if the receiver take the gift highly and thankfully, -then the courteous giver setteth at nought all his cost and all his -travail, for joy and delight that he hath pleased and solaced him that -he loveth. Plenteously and fully was this shewed. - -Think also wisely of the greatness of this word "_ever_." For in it -was shewed an high knowing of love[4] that _He_ hath in our salvation, -with manifold joys that follow of the Passion of Christ. One is that He -rejoiceth that He hath done it in deed, and He shall no more suffer; -another, that He bought us from endless pains of hell. - -[1] "lykyng." - -[2] "lykith." - -[3] "Esterne morrow" = Easter morning. - -[4] Experience of loving (?). - - - - - _THE TENTH REVELATION_ - - CHAPTER XXIV - - "Our Lord looked unto His [wounded] Side, and beheld, rejoicing.... - _Lo! how I loved thee_" - - -Then with a glad cheer our Lord looked unto His Side and beheld, -rejoicing. With His sweet looking He led forth the understanding of His -creature by the same wound into His Side within. And then he shewed a -fair, delectable place, and large enough for all mankind that shall be -saved to rest in peace and in love.[1] And therewith He brought to mind -His dearworthy blood and precious water which he let pour all out for -love. And with the sweet beholding He shewed His blessed heart even -cloven in two. - -And with this sweet enjoying, He shewed unto mine understanding, -in part, _the blessed Godhead_, stirring then the poor soul[2] to -understand, as it may be said, that is, to think on,[3] the _endless_ -Love that was without beginning, and is, and shall be ever. And with -this our good Lord said full blissfully: _Lo, how that I loved thee,_ -as if He had said: _My darling, behold and see thy Lord, thy God that -is thy Maker and thine endless joy, see what satisfying and bliss I -have in thy salvation; and for my love rejoice [thou] with me._ - -And also, for more understanding, this blessed word was said: _Lo, -how I loved thee! Behold and see that I loved thee so much ere I died -for thee that I would die for thee; and now I have died for thee and -suffered willingly that which I may. And now is all my bitter pain and -all my hard travail turned to endless joy and bliss to me and to thee. -How should it now be that thou shouldst anything pray that pleaseth me -but that I should full gladly grant it thee? For my pleasing is thy -holiness and thine endless joy and bliss with me._ - -This is the understanding, simply as I can say it, of this blessed -word: _Lo, how I loved thee._ This shewed our good Lord for to make us -glad and merry. - -[1] See note on the passage in li., "long and broad, all full of -endless heavens"; "He hath, beclosed in Him, all heavens and all joy -and bliss." - -[2] See xiii., "the simplicity of the soul." - -[3] MS. "that is to mene the endles love." - - - - - _THE ELEVENTH REVELATION_ - - CHAPTER XXV - -"I wot well that thou wouldst see my blessed Mother...." "Wilt thou see - in her how thou art loved?" - - -And with this same cheer of mirth and joy our good Lord looked down -on the right side and brought to my mind where our Lady stood in the -time of His Passion; and said: _Wilt thou see her?_ And in this sweet -word [it was] as if He had said: _I wot well that thou wouldst see -my blessed Mother: for, after myself, she is the highest joy that I -might shew thee, and most pleasance and worship to me; and most she -is desired to be seen of my blessed creatures._ And for the high, -marvellous, singular love that He hath to this sweet Maiden, His -blessed Mother, our Lady Saint Mary, He shewed her highly rejoicing, as -by the meaning of these sweet words; as if He said: _Wilt thou see how -I love her, that thou mightest joy with me in the love that I have in -her and she in me?_ - -And also (unto more understanding this sweet word) our Lord speaketh to -all mankind that shall be saved, as it were all to one person, as if He -said: _Wilt thou see in her how thou art loved? For thy love I made her -so high, so noble and so worthy; and this pleaseth me, and so will I -that it doeth thee._ - -For after Himself she is the most blissful sight. - -But hereof am I not learned to long to see her bodily presence while I -am here, but the virtues of her blessed soul: her truth, her wisdom, -her charity; whereby I may learn to know myself and reverently dread my -God. And when our good Lord had shewed this and said this word: _Wilt -thou see her?_ I answered and said: _Yea, good Lord, I thank Thee; yea, -good Lord, if it be Thy will._ Oftentimes I prayed this, and I weened -to have seen her in bodily presence, but I saw her not so. And Jesus in -that word shewed me ghostly sight of her: right as I had seen her afore -little and simple, so He shewed her then high and noble and glorious, -and pleasing to Him above all creatures. - -And He willeth that it be known; that [so] all those that please them -in Him should please them in her, and in the pleasance that He hath -in her and she in Him.[1] And, to more understanding, He shewed this -example: _As if a man love a creature singularly, above all creatures,_ -he willeth to make all creatures to love and to have pleasance in that -creature that he loveth so greatly. And in this word that Jesus said: -_Wilt thou see her?_ methought it was the most pleasing word that He -might have given me of her, with that ghostly Shewing that He gave me -of her. For our Lord shewed me nothing in special but our Lady Saint -Mary; and her He shewed three times.[2] The first was as she was with -Child; the second was as she was in her sorrows under the Cross; the -third is as she is now in pleasing, worship, and joy. - -[1] "And he wil that it be knowen that al those that lyke in him should -lyken in hir and in the lykyng that he hath in hir and she in him." - -[2] See (1) iv. (referred to in vii.); (2) xviii. - - - - - _THE TWELFTH REVELATION_ - - CHAPTER XXVI - - "It is I, it is I" - - -And after this our Lord shewed Himself more glorified, as to my sight, -than I saw Him before [in the Shewing] wherein I was learned that our -soul shall never have rest till it cometh to Him, knowing that He is -fulness of joy, homely and courteous, blissful and very life. - -Our Lord Jesus oftentimes said: _I it am, I it am: I it am that is -highest, I it am that thou lovest, I it am that thou enjoyest, I it -am that thou servest, I it am that thou longest for, I it am that thou -desirest, I it am that thou meanest, I it am that is all. I it am that -Holy Church preacheth and teacheth thee, I it am that shewed me here to -thee._ The number of the words passeth my wit and all my understanding -and all my powers. And they are the highest, as to my sight: for -therein is comprehended--I cannot tell,--but the joy that I saw in -the Shewing of them passeth all that heart may wish for and soul may -desire. Therefore the words be not declared here; but every man after -the grace that God giveth him in understanding and loving, receive them -in our Lord's meaning. - - - - - _THE THIRTEENTH REVELATION_ - - CHAPTER XXVII - - "Often I wondered why by the great foreseeing wisdom of God the -beginning of sin was not hindered: for then, methought, all should have - been well." "Sin is behovable--[playeth a needful part]--; but all - shall be well" - - -After this the Lord brought to my mind the longing that I had to Him -afore. And I saw that nothing letted me but sin. And so I looked, -generally, upon us all, and methought: _If sin had not been, we should -all have been clean and like to our Lord, as He made us._ - -And thus, in my folly, afore this time often I wondered why by the -great foreseeing wisdom of God the beginning of sin was not letted: for -then, methought, all should have been well. This stirring [of mind] -was much to be forsaken, but nevertheless mourning and sorrow I made -therefor, without reason and discretion. - -But Jesus, who in this Vision informed me of all that is needful to -me, answered by this word and said: _It behoved that there should be -sin;[1] but all shall be well, and all shall be well, and all manner of -thing shall be well._ - -In this naked word _sin_, our Lord brought to my mind, generally, _all -that is not good_, and the shameful despite and the utter noughting[2] -that He bare for us in this life, and His dying; and all the pains -and passions of all His creatures, ghostly and bodily; (for we be all -partly noughted, and we shall be noughted following our Master, Jesus, -till we be full purged, that is to say, till we be fully noughted of -our deadly flesh and of all our inward affections which are not very -good;) and the beholding of this, with all pains that ever were or ever -shall be,--and with all these I understand the Passion of Christ for -most pain, and overpassing. All this was shewed in a touch and quickly -passed over into comfort: for our good Lord would not that the soul -were affeared of this terrible sight. - -But I saw not _sin_: for I believe it hath no manner of substance nor -no part of being, nor could it be known but by the pain it is cause of. - -And thus[3] pain, _it_ is something, as to my sight, for a time; for -it purgeth, and maketh us to know ourselves and to ask mercy. For the -Passion of our Lord is comfort to us against all this, and so is His -blessed will. And for the tender love that our good Lord hath to all -that shall be saved, He comforteth readily and sweetly, signifying -thus: _It is sooth[4] that sin is cause of all this pain; but all shall -be well, and all shall be well, and all manner [of] thing shall be -well._ - -These words were said full tenderly, showing no manner of blame to me -nor to any that shall be saved. Then were it a great unkindness[5] to -blame or wonder on God for my sin, since He blameth not me for sin. - -And in these words I saw a marvellous high mystery hid in God, which -mystery He shall openly make known to us in Heaven: in which knowing we -shall verily see the cause why He suffered sin to come. In which sight -we shall endlessly joy in our Lord God.[6] - -[1] "Synne is behovabil, but al shal be wel & al shal be wel & al -manner of thyng shal be wele." - -[2] Being made as nothing, set at nought. - -[3] S. de Cressy has "this" instead of _thus_. - -[4] _i.e._ truth, an actual reality. See lxxxii. - -[5] As it were, an unreasonable contravention of natural, filial trust. - -[6] See also chap. lxi. From the _Enchiridion_ of Saint -Augustine:--"All things that exist, therefore, seeing that the Creator -of them all is supremely good, are themselves good. But because they -are not like their Creator, supremely and unchangeably good, their good -may be diminished and increased. But for good to be diminished is an -evil, although, however much it may be diminished, it is necessary, if -the being is to continue, that some good should remain to constitute -the being. For however small or of whatever kind the being may be, the -good which makes it a being cannot be destroyed without destroying the -being itself.... So long as a being is in process of corruption, there -is in it some good of which it is being deprived; and if a part of the -being should remain which cannot be corrupted, this will certainly -be an incorruptible being, and accordingly the process of corruption -will result in the manifestation of this great good. But if it do -not cease to be corrupted, neither can it cease to possess good of -which corruption may deprive it. But if it should be thoroughly and -completely consumed by corruption, there will then be no good left, -because there will be no being. Wherefore corruption can consume the -good only by consuming the being. Every being, therefore, is a good; a -great good, if it cannot be corrupted; a little good, if it can: but in -any case, only the foolish or ignorant will deny that it is a good. And -if it be wholly consumed by corruption, then the corruption itself must -cease to exist, as there is no being left in which it can dwell." - -Chap. x. "By the Trinity, thus supremely and equally and unchangeably -good, all things were created; and these are not supremely and equally -and unchangeably good, but yet they are good, even taken separately. -Taken as a whole, however, they are very good, because their _ensemble_ -constitutes the universe in all its wonderful order and beauty."--_The -Works of Aurelius Augustine, Bishop of Hippo_, (Edited by the Rev. -Marcus Dods, D.D.), vol. ix. - - - - - CHAPTER XXVIII - -"Each brotherly compassion that man hath on his fellow Christians, with - charity, it is Christ in him" - - -Thus I saw how Christ hath compassion on us for the cause of sin. -And right as I was afore in the [Shewing of the] Passion of Christ -fulfilled with pain and compassion, like so in this [sight] I was -fulfilled, in part, with compassion of all mine even-Christians--for -that well, well beloved people that shall be saved. For God's servants, -Holy Church, shall be shaken in sorrow and anguish, tribulation in this -world, as men shake a cloth in the wind. - -And as to this our Lord answered in this manner: _A great thing shall I -make hereof in Heaven of endless worship and everlasting joys._ - -Yea, so far forth I saw, that our Lord joyeth of the tribulations of -His servants, with ruth and compassion. On each person that He loveth, -to His bliss for to bring [them], He layeth something that is no blame -in His sight, whereby they are blamed and despised in this world, -scorned, mocked,[1] and outcasted. And this He doeth for to hinder the -harm that they should take from the pomp and the vain-glory of this -wretched life, and make their way ready to come to Heaven, and up-raise -them in His bliss everlasting. For He saith: _I shall wholly break you -of your vain affections and your vicious pride; and after that I shall -together gather you, and make you mild and meek, clean and holy, by -oneing to me._ - -And then I saw that each kind compassion that man hath on his -even-Christians with charity, it is Christ in him. - -That same noughting that was shewed in His Passion, it was shewed again -here in this Compassion. Wherein were two manner of understandings -in our Lord's meaning. The one was the bliss that we are brought to, -wherein He willeth that we rejoice. The other is for comfort in our -pain: for He willeth that we perceive that it shall all be turned to -worship and profit by virtue of His passion, that we perceive that -we suffer not alone but with Him, and see Him to be our Ground, and -that we see His pains and His noughting passeth so far all that we may -suffer, that it may not be fully thought. - -The beholding of this will save us from murmuring[2] and despair in the -feeling of our pains. And if we see soothly that our sin deserveth it, -yet His love excuseth us, and of His great courtesy He doeth away all -our blame, and beholdeth us with ruth and pity as children innocent and -unloathful. - -[1] "Something that is no lak in his syte, whereby thei are lakid -& dispisyd in thys world, scornyd" (a word like "rapyd"--probably -"mokyd," as in S. de Cressy) "& outcasten." - -[2] "gruching." - - - - - CHAPTER XXIX - - "How could all be well, for the great harm that is come by sin to the - creature?" - - -But in this I stood beholding things general, troublously and mourning, -saying thus to our Lord in my meaning, with full great dread: _Ah! good -Lord, how might all be well, for the great hurt that is come, by sin, -to the creature?_ And here I desired, as far as I durst, to have some -more open declaring wherewith I might be eased in this matter. - -And to this our blessed Lord answered full meekly and with full lovely -cheer, and shewed that Adam's sin was the most harm that ever was -done, or ever shall be, to the world's end; and also He shewed that -this [sin] is openly known in all Holy Church on earth. Furthermore -He taught that I should behold the glorious Satisfaction[1]: for this -Amends-making[2] is more pleasing to God and more worshipful, without -comparison, than ever was the sin of Adam harmful. Then signifieth our -blessed Lord thus in this teaching, that we should take heed to this: -_For since I have made well the most harm, then it is my will that thou -know thereby that I shall make well all that is less._ - -[1] "asyeth" = _asseth_, Satisfying, Fulfilment. See p. 2. - -[2] "asyeth making". See preceding note. - - - - - CHAPTER XXX - - "Two parts of Truth: the part that is open: our Saviour and our - salvation;--and the part that is hid and shut up from us: all beside - our salvation" - - -He gave me understanding of two parts [of truth]. The one part is our -Saviour and our salvation. This blessed part is open and clear and fair -and light, and plenteous,--for all mankind that is of good will, and -shall be, is comprehended in this part. Hereto are we bounden of God, -and drawn and counselled and taught inwardly by the Holy Ghost and -outwardly by Holy Church in the same grace. In this willeth our Lord -that we be occupied, joying in Him; for He enjoyeth in us. The more -plenteously that we take of this, with reverence and meekness, the more -thanks we earn of Him and the more speed[1] to ourselves, thus--may we -say--enjoying _our_ part of our Lord. The other [part] is hid and shut -up from us: that is to say, all that is beside our salvation. For it is -our Lord's privy counsel, and it belongeth to the royal lordship of God -to have His privy counsel in peace, and it belongeth to His servant, -for obedience and reverence, not to learn[2] wholly His counsel. Our -Lord hath pity and compassion on us for that some creatures make -themselves so busy therein; and I am sure if we knew how much we should -please Him and ease ourselves by leaving it, we would. The saints that -be in Heaven, they will to know nothing but that which our Lord willeth -to shew them: and also their charity and their desire is ruled after -the will of our Lord: and thus ought we to will, like to them. Then -shall we nothing will nor desire but the will of our Lord, as they do: -for we are all one in God's seeing. - -And here was I learned that we shall trust and rejoice only in our -Saviour, blessed Jesus, for all thing. - -[1] _i.e._ profit. - -[2] "It longyth to the ryal Lordship of God to have his privy councell -in pece, and it longyth to his servant for obedience and reverens not -to wel wetyn his counselye." - - - - - CHAPTER XXXI - - "The Spiritual Thirst (which was in Him from without beginning) is - desire in Him as long as we be in need, drawing us up to His Bliss" - - -And thus our good Lord answered to all the questions and doubts that I -might make, saying full comfortably: _I may make all thing well, I can -make all thing well, I will make all thing well, and I shall make all -thing well; and thou shalt see thyself that all manner of thing shall -be well._ - -In that He saith, _I may_, I understand [it] for the Father; and in -that He saith, _I can_, I understand [it] for the Son; and where He -saith, _I will_, I understand [it] for the Holy Ghost; and where He -saith, _I shall_, I understand [it] for the unity of the blessed -Trinity: three Persons and one Truth; and where He saith, _Thou shalt -see thyself_, I understand the oneing of all mankind that shall be -saved unto the blessed Trinity. And in these five words God willeth we -be enclosed in rest and in peace. - -Thus shall the Spiritual Thirst of Christ have an end. For this is the -Spiritual Thirst of Christ: the love-longing that lasteth, and ever -shall, till we see that sight on Doomsday. For we that shall be saved -and shall be Christ's joy and His bliss, some be yet here and some be -to come, and so shall some be, unto that day. Therefore this is His -thirst and love-longing, to have us altogether whole in Him, to His -bliss,--as to my sight. For we be not now as fully whole in Him as we -shall be then. - -For we know in our Faith, and also it was shewed in all [the -Revelations] that Christ Jesus is both God and man. And anent the -Godhead, He is Himself highest bliss, and was, from without beginning, -and shall be, without end: which endless bliss may never be heightened -nor lowered in itself. For this was plenteously seen in every Shewing, -and specially in the Twelfth, where He saith: _I am that [which] is -highest_. And anent Christ's Manhood, it is known in our Faith, and -also [it was] shewed, that He, with the virtue of Godhead, for love, to -bring us to His bliss suffered pains and passions, and died. And these -be the works of Christ's Manhood wherein He rejoiceth; and that shewed -He in the Ninth Revelation, where He saith: _It is a joy and bliss and -endless pleasing to me that ever I suffered Passion for thee._ And -this is the bliss of Christ's _works_, and thus he signifieth where He -saith in that same Shewing: we be His bliss, we be His meed, we be His -worship, we be His crown. - -For anent that Christ is our Head, He is glorified and impassible; and -anent His Body in which all His members are knit, He is not yet fully -glorified nor all impassible. Therefore the same desire and thirst -that He had upon the Cross (which desire, longing, and thirst, as to -my sight, was in Him from without beginning) the same hath He yet, and -shall [have] unto the time that the last soul that shall be saved is -come up to His bliss. - -For as verily as there is a property in God of ruth and pity, so verily -there is a property in God of thirst and longing. (And of the virtue of -this longing in Christ, _we_ have to long again to Him: without which -no soul cometh to Heaven.) And this property of longing and thirst -cometh of the endless Goodness of God, even as the property of pity -cometh of His endless Goodness. And though longing and pity are two -sundry properties, as to my sight, in this standeth the point of the -Spiritual Thirst: which is _desire in Him as long as we be in need_, -drawing us up to His bliss. And all this was seen in the Shewing of -Compassion: for that shall cease on Doomsday. - -Thus He hath ruth and compassion on us, and He hath longing to have us; -but His wisdom and His love suffereth not the end to come till the best -time. - - - - - CHAPTER XXXII - -"There be deeds evil done in our sight, and so great harms taken, that - it seemeth to us that it were impossible that ever it should come to - good end." "That Great Deed ordained ... by which our Lord God shall - make all things well" - - -One time our good Lord said: _All thing shall be well_; and another -time he said: _Thou shalt see thyself that all_ MANNER _[of] thing -shall be well_; and in these two [sayings] the soul took sundry -understandings. - -One was that He willeth we know that not only He taketh heed to noble -things and to great, but also to little and to small, to low and to -simple, to one and to other. And so meaneth He in that He saith: ALL -MANNER OF THINGS _shall be well_. For He willeth we know that the least -thing shall not be forgotten. - -Another understanding is this, that there be deeds evil done in our -sight, and so great harms taken, that it seemeth to us that it were -impossible that ever it should come to good end. And upon this we look, -sorrowing and mourning therefor, so that we cannot resign us unto the -blissful beholding of God as we should do. And the cause of this is -that the use of our reason is now so blind, so low, and so simple, that -we cannot know that high marvellous Wisdom, the Might and the Goodness -of the blissful Trinity. And thus signifieth He when He saith: THOU -SHALT SEE THYSELF _if[1] all manner of things shall be well_. As if He -said: _Take now heed faithfully and trustingly, and at the last end -thou shalt verily see it in fulness of joy_. - -And thus in these same five words aforesaid: _I may make all things -well_, etc., I understand a mighty comfort of all the works of our Lord -God that are yet to come. There is a Deed the which the blessed Trinity -shall do in the last Day, as to my sight, and when the Deed shall be, -and how it shall be done, is unknown of all creatures that are beneath -Christ, and shall be till when it is done. - -["The Goodness and the Love of our Lord God will that we wit [know] -that it shall be; And the Might and the Wisdom of him by the same Love -will hill [conceal] it, and hide it from us what it shall be, and how -it shall be done."][2] - -And the cause why He willeth that we know [this Deed shall be], is for -that He would have us the more eased in our soul and [the more] set at -peace in love[3]--leaving the beholding of all troublous things that -might keep us back from true enjoying of Him. This is that Great Deed -ordained of our Lord God from without beginning, treasured and hid in -His blessed breast, only known to Himself: by which He shall make all -things well. - -For like as the blissful Trinity made all things of nought, right so -the same blessed Trinity shall make well all that is not well. - -And in this sight I marvelled greatly and beheld our Faith, marvelling -thus: Our Faith is grounded in God's word, and it belongeth to our -Faith that we believe that God's word shall be saved in all things; -and one point of our Faith is that many creatures shall be condemned: -as angels that fell out of Heaven for pride, which be now fiends; and -man[4] in earth that dieth out of the Faith of Holy Church: that is -to say, they that be heathen men; and also man[5] that hath received -Christendom and liveth unchristian life and so dieth out of charity: -all these shall be condemned to hell without end, as Holy Church -teacheth me to believe. And all this [so] standing,[6] methought it was -impossible that all manner of things should be well, as our Lord shewed -in the same time. - -And as to this I had no other answer in Shewing of our Lord God but -this: _That which is impossible to thee is not impossible to me: I -shall save my word in all things and I shall make all things well._ -Thus I was taught, by the grace of God, that I should steadfastly hold -me in the Faith as I had aforehand understood, [and] therewith that I -should firmly believe that all things shall be well, as our Lord shewed -in the same time. - -For this is the Great Deed that our Lord shall do, in which Deed He -shall save His word and He shall make all well that is not well. How it -shall be done there is no creature beneath Christ that knoweth it, nor -shall know it till it is done; according to the understanding that I -took of our Lord's meaning in this time. - -[1] "if" = "that." (Acts xxvi. 8.) - -[2] Inserted from Serenus de Cressy's version. - -[3] "pecid in love--levyng the beholdyng of al tempests that might -letten us of trew enjoyeng in hym." S. de Cressy: "let us of true -enjoying in him." - -[4] S. de Cressy, "many." - -[5] S. de Cressy, "many." - -[6] "stondyng al this." - - - - - CHAPTER XXXIII - - "It is God's will that we have great regard to all His deeds that He - hath done, but evermore it needeth us to leave the beholding what the - Deed shall be" - - -And yet in this I desired, as [far] as I durst, that I might have full -sight of Hell and Purgatory. But it was not my meaning to make proof of -anything that belongeth to the Faith: for I believed soothfastly that -Hell and Purgatory is for the same end that Holy Church teacheth, but -my meaning was that I might have seen, for learning in all things that -belong to my Faith: whereby I might live the more to God's worship and -to my profit. - -But for [all] my desire, I could[1] [see] of this right nought, save -as it is aforesaid in the First Shewing, where I saw that the devil is -reproved of God and endlessly condemned. In which sight I understood -as to all creatures that are of the devil's condition in this life, -and therein end, that there is no more mention made of them afore God -and all His Holy than of the devil,--notwithstanding that they be of -mankind--whether they be christened or not. - -For though the Revelation was made of goodness in which was made -little mention of evil, yet I was not drawn thereby from any point -of the Faith that Holy Church teacheth me to believe. For I had -sight of the Passion of Christ in diverse Shewings,--the First, the -Second, the Fifth, and the Eighth,--wherein I had in part a feeling -of the sorrow of our Lady, and of His true friends that saw Him in -pain; but I saw not so properly specified the Jews that did Him to -death. Notwithstanding I knew in my Faith that they were accursed and -condemned without end, saving those that converted, by grace. And I -was strengthened and taught generally to keep me in the Faith in every -point, and in all as I had before understood: hoping that I was therein -with the mercy and the grace of God; desiring and praying in my purpose -that I might continue therein unto my life's end. - -And it is God's will that we have great regard to all His deeds that -He hath done, but evermore it needeth us to leave the beholding what -the Deed shall be. And let us desire to be like our brethren which -be saints in Heaven, that will right nought but God's will and are -well pleased both with hiding and with shewing. For I saw soothly in -our Lord's teaching, the more we busy us to know His secret counsels -in this or any other thing, the farther shall we be from the knowing -thereof. - -[1] "I coude of this right nowte." - - - - - CHAPTER XXXIV - - "All that is speedful for us to learn and to know, full courteously - will our Lord shew us" - - -Our Lord God shewed two manner of secret things. One is this great -Secret [Counsel] with all the privy points that belong thereto: and -these secret things He willeth we should know [as _being_, but as] -_hid_ until the time that He will clearly shew them to us. The other -are the secret things that He willeth to make open and known to us; for -He would have us understand that it is His will that we should know -them. They are secrets to us not only for that He willeth that they -be secrets to us, but they are secrets to us for our blindness and -our ignorance; and thereof He hath great ruth, and therefore He will -Himself make them more open to us, whereby we may know Him and love -Him and cleave to Him. For all that is speedful for us to learn and to -know, full courteously will our Lord shew us: and [of] that is this -[Shewing], with all the preaching and teaching of Holy Church. - -God shewed full great pleasance that He hath in all men and women that -mightily and meekly and with all their will take the preaching and -teaching of Holy Church. For it is His Holy Church: He is the Ground, -He is the Substance, He is the Teaching, He is the Teacher, He is the -End, He is the Meed for which every kind soul travaileth. - -And _this_ [of the Shewing] is [made] known, and shall be known to -every soul to which the Holy Ghost declareth it. And I hope truly that -all those that seek this, He shall speed: for they seek God. - -All this that I have now told, and more that I shall tell after, is -comforting against sin. For in the Third Shewing when I saw that God -doeth all that is done, I saw no sin: and then I saw that all _is_ -well. But when God shewed me for sin, then said He: _All_ SHALL _be -well_. - - - - - CHAPTER XXXV - -"I desired to learn assuredly as to a certain creature that I loved.... - It is more worship to God to behold Him in _all_ than in any special - thing" - - -And when God Almighty had shewed so plenteously and joyfully of His -Goodness, I desired to learn assuredly as to a certain creature that -I loved, if it should continue in good living, which I hoped by the -grace of God was begun. And in this desire for a _singular_ Shewing, -it seemed that I hindered myself: for I was not taught in this time. -And then was I answered in my reason, as it were by a friendly -intervenor[1]: _Take it_ GENERALLY, _and behold the graciousness of the -Lord God as He sheweth to thee: for it is more worship to God to behold -Him in all than in any special thing_. And therewith I learned that -it is more worship to God to know all-thing in general, than to take -pleasure in any special thing. And if I should do wisely according to -this teaching, I should not only be glad for nothing in special, but -I should not be greatly distressed for no manner of thing[2]: for ALL -_shall be well_. For the fulness of joy is to behold God in _all_: for -by the same blessed Might, Wisdom, and Love, that He made all-thing, to -the same end our good Lord leadeth it continually, and thereto Himself -shall bring it; and when it is time we shall see it. And the ground -of this was shewed in the First [Revelation], and more openly in the -Third, where it saith: _I saw God in a point_. - -All that our Lord doeth is rightful, and that which He suffereth[3] is -worshipful: and in these two is comprehended good and ill: for all that -is good our Lord doeth, and that which is evil our Lord suffereth. I -say not that any evil is worshipful, but I say the sufferance of our -Lord God is worshipful: whereby His Goodness shall be known, without -end, in His marvellous meekness and mildness, by the working of mercy -and grace. - -_Rightfulness_ is that thing that is so good that [it] may not be -better than it is. For God Himself is very Rightfulness, and all His -works are done rightfully as they are ordained from without beginning -by His high Might, His high Wisdom, His high Goodness. And right as He -ordained unto the best, right so He worketh continually, and leadeth -it to the same end; and He is ever full-pleased with Himself and with -all His works. And the beholding of this blissful accord is full -sweet to the soul that seeth by grace. All the souls that shall be -saved in Heaven without end be made rightful in the sight of God, and -by His own goodness: in which rightfulness we are endlessly kept, and -marvellously, above all creatures. - -And _Mercy_ is a working that cometh of the goodness of God, and it -shall last in working all along, as sin is suffered to pursue rightful -souls. And when sin hath no longer leave to pursue, then shall the -working of mercy cease, and then shall all be brought to rightfulness -and therein stand without end. - -And by His sufferance we fall; and in His blissful Love with His Might -and His Wisdom we are kept; and by mercy and grace we are raised to -manifold more joys. - -Thus in Rightfulness and Mercy He willeth to be known and loved, now -and without end. And the soul that wisely beholdeth it in grace, it is -well pleased with both, and endlessly enjoyeth. - -[1] "A friendful mene" = intermediary (person or thing), medium: -compare chaps. xix., lv. - -[2] See xxxvi. 74. - -[3] _i.e._ alloweth. - - - - - CHAPTER XXXVI - - "My sin shall not hinder His Goodness working.... A deed shall be - done--as we come to Heaven--and it may be known here in part;--though - it be truly taken for the general Man, yet it excludeth not the - special. For what our good Lord will do by His poor creatures, it is - now unknown to me" - - -Our Lord God shewed that a deed shall be done, and Himself shall do -it, and I shall do nothing but sin, and my sin shall not hinder[1] His -Goodness working. And I saw that the beholding of this is a heavenly -joy in a fearing soul which evermore kindly by grace desireth God's -will. This deed shall be begun here, and it shall be worshipful to God -and plenteously profitable to His lovers in earth; and ever as we come -to Heaven we shall see it in marvellous joy, and it shall last thus in -working unto the last Day; and the worship and the bliss of it shall -last in Heaven afore God and all His Holy [ones] for ever. - -Thus was this deed seen and understood in our Lord's signifying: and -the cause why He shewed it is to make us rejoice in Him and in all -His works. When I saw His Shewing continued, I understood that it -was shewed for a great thing that was for to come, which thing God -shewed that He Himself should do it: which deed hath these properties -aforesaid. And this shewed He well blissfully, signifying that I should -take it myself faithfully and trustingly. - -But what this deed should be was kept secret from me. - -And in this I saw that He willeth not that we dread to know the things -that He sheweth: He sheweth them because He would have us know them; by -which knowing He would have us love Him and have pleasure and endlessly -enjoy in Him. For the great love that He hath to us He sheweth us all -that is worshipful and profitable for the time. And the things that He -will now have privy, yet of His great goodness He sheweth them _close_: -in which shewing He willeth that we believe and understand that we -shall see the same verily in His endless bliss. Then ought we to -rejoice in Him for all that He sheweth and all that He hideth; and if -we steadily[2] and meekly do thus, we shall find therein great ease; -and endless thanks we shall have of Him therefor. - -And this is the understanding of this word:--That it shall be done for -me, meaneth that it shall be done for the general Man: that is to say, -all that shall be saved. It shall be worshipful and marvellous and -plenteous, and God Himself shall do it; and this shall be the highest -joy that may be, to behold the deed that God Himself shall do, and man -shall do right nought but sin. Then signifieth our Lord God thus, as -if He said: _Behold and see! Here hast thou matter of meekness, here -hast thou matter of love, here hast thou matter to make nought of[3] -thyself, here hast thou matter to enjoy in me;--and, for my love, enjoy -[thou] in me: for of all things, therewith mightest thou please me -most_. - -And as long as we are in this life, what time that we by our folly turn -us to the beholding of the reproved, tenderly our Lord God toucheth us -and blissfully calleth us, saying in our soul: _Let be all thy love, my -dearworthy child: turn thee to me--I am enough to thee--and enjoy in -thy Saviour and in thy salvation_. And that this is our Lord's working -in us, I am sure the soul that hath understanding[4] therein by grace -shall see it and feel it. - -And though it be so that this deed be truly taken for the general Man, -yet it excludeth not the special. For what our good Lord will do by His -poor creatures, it is now unknown to me. - -But this deed and that other aforesaid, they are not both one but two -sundry. This deed shall be done sooner (and that [time] shall be as we -come to Heaven), and to whom our Lord giveth it, it may be known here -in part. But that Great Deed aforesaid shall neither be known in Heaven -nor earth till it is done. - -And moreover He gave special understanding and teaching of working of -miracles, as thus:--_It is known that I have done miracles here afore, -many and diverse, high and marvellous, worshipful and great. And so as -I have done, I do now continually, and shall do in coming of time_. - -It is known that afore miracles come sorrow and anguish and -tribulation[5]; and that is for that we should know our own feebleness -and our mischiefs that we are fallen in by sin, to meeken us and make -us to dread God and cry for help and grace. Miracles come after that, -and they come of the high Might, Wisdom, and Goodness of God, shewing -His virtue and the joys of Heaven so far at it may be in this passing -life: and that to strengthen our faith and to increase our hope, in -charity. Wherefore it pleaseth Him to be known and worshipped in -miracles. Then signifieth He thus: He willeth that we be not borne over -low for sorrow and tempests that fall to us: for it hath ever so been -afore miracle-coming. - -[1] "lettyn his goodnes werkyng." - -[2] "wilfully." - -[3] "to nowten." - -[4] "is a perceyvid" (S. de Cressy, "pearced"; Collins, "pierced";) = -has perception. - -[5] See v., xlviii., lix., lxi. - - - - - CHAPTER XXXVII - -"In every soul that shall be saved is a Godly Will that never assented - to sin, nor ever shall."--"For failing of Love on our part, therefore - is all our travail" - - -God brought to my mind that I should sin. And for pleasance that I had -in beholding of Him, I attended not readily to that shewing; and our -Lord full mercifully abode, and gave me grace to attend. And this -shewing I took singularly to myself; but by all the gracious comfort -that followeth, as ye shall see, I was learned to take it for all mine -even-Christians: _all in general and nothing in special_: though our -Lord shewed me that I should sin, by me alone is understood all. - -And therein I conceived a soft dread. And to this our Lord answered: -_I keep thee full surely_. This word was said with more love and -secureness and spiritual keeping than I can or may tell. For as it -was shewed that [I][1] should sin, right so was the comfort shewed: -secureness and keeping for all mine even-Christians. - -What may make me more to love mine even-Christians than to see in God -that He loveth all that shall be saved as it were all one soul? - -For in every soul that shall be saved is a Godly Will that never -assented to sin, nor ever shall. Right as there is a beastly will in -the lower part that may will no good, right so there is a Godly Will in -the higher part, which will is so good that it may never will evil, but -ever good. And therefore we are that which He loveth and endlessly we -do that which Him pleaseth. - -This shewed our Lord in [shewing] the wholeness of love that we stand -in, in His sight: yea, that He loveth us now as well while we are here, -as He shall do while we are there afore His blessed face. But for -failing of love on our part, therefore is all our travail. - -[1] Perhaps the omitted word is "_all_"; but de Cressy has "I" as -above: "that I should sin." - - - - - CHAPTER XXXVIII - -In Heaven "the token of sin is turned to worship."--_Examples thereof_ - - -Also God shewed that sin shall be no shame to man, but worship. For -right as to every sin is answering a pain by truth, right so for every -sin, to the same soul is given a bliss by love: right as diverse sins -are punished with diverse pains according as they be grievous, right so -shall they be rewarded with diverse joys in Heaven according as they -have been painful and sorrowful to the soul in earth. For the soul that -shall come to Heaven is precious to God, and the place so worshipful -that the goodness of God suffereth never that soul to sin that shall -come there without that the which sin shall be rewarded; and it is made -known without end, and blissfully restored by overpassing worship. - -For in this Sight mine understanding was lifted up into Heaven, and -then God brought merrily to my mind David, and others in the Old Law -without number; and in the New Law He brought to my mind first Mary -Magdalene, Peter and Paul, and those of Inde;[1] and Saint John of -Beverley[2]; and others also without number: how they are known in the -Church in earth with their sins, and it is to them no shame, but all is -turned for them to worship. And therefore our courteous Lord sheweth -[it thus] for them here in part like as it is there in fulness: for -there the token of sin is turned to worship. - -And Saint John of Beverley, our Lord shewed him full highly, in -comfort to us for homeliness; and brought to my mind how he is a dear -neighbour,[3] and of our knowing. And God called him _Saint John of -Beverley_ plainly as we do, and that with a most glad sweet cheer, -shewing that he is a full high saint in Heaven in His sight, and a -blissful. And with this he made mention that in his youth and in his -tender age he was a dearworthy servant to God, greatly God loving and -dreading, and yet God suffered him to fall, mercifully keeping him that -he perished not, nor lost no time. And afterward God raised him to -manifold more grace, and by the contrition and meekness that he had in -his living, God hath given him in Heaven manifold joys, overpassing -that [which] he should have had if he had not fallen. And that this is -sooth, God sheweth in earth with plenteous miracles doing about his -body continually. - -And all this was to make us glad and merry in love. - -[1] S. Thomas and S. Jude. According to tradition the Gospel was -carried to India by these Apostles. - -[2] S. John of Beverley was consecrated Bishop of Hexham in 687, -and was afterwards Archbishop of York. "He founded the monastery of -Beverley in the midst of the wood called Deira, among the ruins of the -deserted Roman settlement of Pentuaria. This monastery, like so many -others of the Anglo-Saxons, was a double community of monks and nuns. -In 718 John retired for the remaining years of his life to Beverley, -where he died in 721 on the 7th of May.... He was canonised in 1037. -Henschenius the Bollandist, in the second tome of May, has published -books of the miracles wrought at the relicks of St John of Beverley -written by eye-witnesses. His sacred bones were honourably translated -into the church of Alfric, Archbishop of York, in 1037. A feast in -honour of his translation was kept on the 25th of October."--Alban -Butler's _Lives of the Saints_, etc. - -Perhaps the fact that the Saint's original Feast Day of the 7th of -May occurred on the second day of Julian's illness, had something to -do with his being brought to her mind a few days after with so much -vividness. - -[3] "and browte to mynd how he is an hende neybor and of our -knowyng"--_i.e._ he was a countryman of our own. "hende" = near, -urbane, gentle. - - - - - CHAPTER XXXIX - - "Sin is the sharpest scourge.... By contrition we are made clean, by - compassion we are made ready, and by true longing towards God we are - made worthy" - - -Sin is the sharpest scourge that any chosen soul may be smitten with: -which scourge thoroughly beateth[1] man and woman, and maketh him -hateful in his own sight, so far forth that afterwhile[2] he thinketh -himself he is not worthy but as to sink in hell,--till [that time] when -contrition taketh him by touching of the Holy Ghost, and turneth the -bitterness into hopes of God's mercy. And then He beginneth his wounds -to heal, and the soul to quicken [as it is] turned unto the life of -Holy Church. The Holy Ghost leadeth him to confession, with all his -will to shew his sins nakedly and truly, with great sorrow and great -shame that he hath defouled the fair image of God. Then receiveth he -penance for every sin [as] enjoined by his doomsman[3] that is grounded -in Holy Church by the teaching of the Holy Ghost. And this is one -meekness that greatly pleaseth God; and also bodily sickness of God's -sending, and also sorrow and shame from without, and reproof, and -despite of this world, with all manner of grievance and temptations -that we be cast in,[4] bodily and ghostly. - -Full preciously our Lord keepeth us when it seemeth to us that we are -near forsaken and cast away for our sin and because we have deserved -it. And because of meekness that we get hereby, we are raised well-high -in God's sight by His grace, with so great contrition, and also -compassion, and true longing to God. Then they be suddenly delivered -from sin and from pain, and taken up to bliss, and made even high -saints. - -By contrition we are made clean, by compassion we are made ready, and -by true longing toward God we are made worthy. These are three means, -as I understand, whereby that all souls come to heaven: that is to say, -that have been sinners in earth and shall be saved: for by these three -medicines it behoveth that every soul be healed. Though the soul be -healed, his wounds are seen afore God,--not as wounds but as worships. -And so on the contrary-wise, as we be punished here with sorrow and -penance, we shall be rewarded in heaven by the courteous love of our -Lord God Almighty, who willeth that none that come there lose his -travail in any degree. For He [be]holdeth sin as sorrow and pain to -His lovers, to whom He assigneth no blame, for love. The meed that we -shall receive shall not be little, but it shall be high, glorious, and -worshipful. And so shall shame be turned to worship and more joy. - -But our courteous Lord willeth not that His servants despair, for often -nor for grievous falling: for our falling hindereth[5] not Him to love -us. Peace and love are ever in us, being and working; but we be not -alway in peace and in love. But He willeth that we take heed thus that -He is Ground of all our whole life in love; and furthermore that He is -our everlasting Keeper and mightily defendeth us against our enemies, -that be full fell and fierce upon us;--and so much our need is the more -for [that] we give them occasion by our falling.[6] - -[1] "al forbetyth." S. de Cressy: "all to beateth," Judges ix. 53. - -[2] "otherwhile." - -[3] S. de Cressy: "Dome's-man, _i.e._ Confessarius." - -[4] MS. "will be cast in." - -[5] letteth not Him to love us. - -[6] See chap. lxviii. Inx both passages the Brit. Mus. MS. seems to -have "him," not "hem" = them. The reading here might be: "For we give -_Him_ occasion by our failing"--occasion to keep and defend us: and so -in lxxviii.: "He keepeth us mightily and mercifully in the time that -we are in our sin and among all our enemies that are full fell upon -us;--and so much we are in the more peril. For we give Him occasion -thereto and know not our own need." Or possibly the sense is (1): He -defendeth us "so much [as] our need is the more" [so much more as]; and -(2) "so much [more as] we are in the more peril." But S. de Cressy's -version has in both passages "them," and this reading agrees with chap. -lxxvi.: "We have this [fear] by the stirring of our enemy and by our -own folly and blindness"--we who "fall often into sin." - - - - - CHAPTER XL - - "True love teacheth us that we should hate sin only for love." "To me - was shewed no harder hell than sin." "God willeth that we endlessly - hate the sin and endlessly love the soul, as God loveth it" - - -This is a sovereign friendship of our courteous Lord that He keepeth -us so tenderly while we be in sin; and furthermore He toucheth us -full privily and sheweth us our sin by the sweet light of mercy and -grace. But when we see our self so foul, then ween we that God were -wroth with us for our sin, and then are we stirred of the Holy Ghost -by contrition unto prayer and desire for the amending of our life with -all our mights, to slacken the wrath of God, unto the time we find a -rest in soul and a softness in conscience. Then hope we that God hath -forgiven us our sins: and it is truth. And then sheweth our courteous -Lord Himself to the soul--well-merrily and with glad cheer--with -friendly welcoming as if it[1] had been in pain and in prison, saying -sweetly thus: _My darling I am glad thou art come to me: in all thy -wo I have ever been with thee; and now seest thou my loving and we be -oned in bliss_. Thus are sins forgiven by mercy and grace, and our soul -is worshipfully received in joy like as it shall be when it cometh to -Heaven, as oftentimes as it cometh by the gracious working of the Holy -Ghost and the virtue of Christ's Passion. - -Here understand I in truth that all manner of things are made ready -for us by the great goodness of God, so far forth that what time we be -ourselves in peace and charity, we be verily saved. But because we may -not have this in fulness while we are here, therefore it falleth to -us evermore to live in sweet prayer and lovely longing with our Lord -Jesus. For He longeth ever to bring us to the fulness of joy; as it is -aforesaid, where He sheweth the Spiritual Thirst. - -But now if any man or woman because of all this spiritual comfort that -is aforesaid, be stirred by folly to say or to think: _If this be true, -then were it good to sin [so as] to have the more meed_,--or else to -charge the less [guilt] to sin,--beware of this stirring: for verily -if it come it is untrue, and of the enemy of the same true love that -teacheth us that we should hate sin only for love. I am sure by mine -own feeling, the more that any kind[2] soul seeth this in the courteous -love of our Lord God, the lother he is to sin and the more he is -ashamed. For if afore us were laid [together] all the pains in Hell and -in Purgatory and in Earth--death and other--, and [by itself] sin, we -should rather choose all that pain than sin. For sin is so vile and so -greatly to be hated that it may be likened to no pain which is not sin. -And to me was shewed no harder hell than sin. For a kind[3] soul hath -no hell but sin. - -And [when] we give our intent to love and meekness, by the working of -mercy and grace we are made all fair and clean. As mighty and as wise -as God is to save men, so willing He is. For Christ Himself is [the] -ground of all the laws of Christian men, and He taught us to do good -against ill: here may we see that He is Himself this charity, and doeth -to us as He teacheth us to do. For He willeth that we be like Him in -wholeness of endless love to ourself and to our even-Christians: no -more than His love is broken to us for our sin, no more willeth He that -our love be broken to ourself and to our even-Christians: but [that we] -endlessly hate the sin and endlessly love the soul, as God loveth it. -Then shall we hate sin like as God hateth it, and love the soul as God -loveth it. And this word that He said is an endless comfort: _I keep -thee securely_. - -[1] "he," that is, the soul. - -[2] A naturally-loving, filial human soul. - -[3] A naturally-loving, filial human soul. - - - - - _THE FOURTEENTH REVELATION._ - - CHAPTER XLI - - "_I am the Ground of thy beseeching._" "Also to prayer belongeth - thanking" - - -After this our Lord shewed concerning Prayer. In which Shewing I see -two conditions in our Lord's signifying: one is rightfulness, another -is sure trust. - -But yet oftentimes our trust is not full: for we are not sure that God -heareth us, as we think because of our unworthiness, and because we -feel right nought, (for we are as barren and dry oftentimes after our -prayers as we were afore); and this, in our feeling our folly, is cause -of our weakness.[1] For thus have I felt in myself. - -And all this brought our Lord suddenly to my mind, and shewed these -words, and said: _I am Ground of thy beseeching: first it is my will -that thou have it; and after, I make thee to will it; and after, I make -thee to beseech it and thou beseechest it. How should it then be that -thou shouldst not have thy beseeching?_ - -And thus in the first reason, with the three that follow, our good Lord -sheweth a mighty comfort, as it may be seen in the same words. And in -the first reason,--where He saith: _And thou beseechest it_, there He -sheweth [His] full great pleasance, and endless meed that He will give -us for our beseeching. And in the second reason, where He saith: _How -should it then be?_ etc., this was said for an impossible [thing]. -For it is most impossible that we should beseech mercy and grace, and -not have it. For everything that our good Lord maketh us to beseech, -Himself hath ordained it to us from without beginning. Here may we see -that our beseeching is not cause of God's goodness; and that shewed -He soothfastly in all these sweet words when He saith: _I am [the] -Ground_.--And our good Lord willeth that this be known of His lovers in -earth; and the more that we know [it] the more should we beseech, if it -be wisely taken; and so is our Lord's meaning. - -Beseeching is a true, gracious, lasting will of the soul, oned and -fastened into the will of our Lord by the sweet inward work of the -Holy Ghost. Our Lord Himself, He is the first receiver of our prayer, -as to my sight, and taketh it full thankfully and highly enjoying; and -He sendeth it up above and setteth it in the Treasure, where it shall -never perish. It is there afore God with all His Holy continually -received, ever speeding [the help of] our needs; and when we shall -receive our bliss it shall be given us for a degree of joy, with -endless worshipful thanking from[2] Him. - -Full glad and merry is our Lord of our prayer; and He looketh -thereafter and He willeth to have it because with His grace He maketh -us like to Himself in condition as we are in kind: and so is His -blissful will. Therefore He saith thus: _Pray inwardly,[3] though thee -thinketh it savour thee not: for it is profitable, though thou feel -not, though thou see nought; yea, though thou think thou canst not. -For in dryness and in barrenness, in sickness and in feebleness, then -is thy prayer well-pleasant to me, though thee thinketh it savour thee -nought but little. And so is all thy believing prayer in my sight._ For -the meed and the endless thanks that He will give us, _therefor_ He is -covetous to have us pray continually in His sight. God accepteth the -goodwill and the travail of His servant, howsoever we feel: wherefore -it pleaseth Him that we work both in our prayers and in good living, -by His help and His grace, reasonably with discretion keeping our -powers[4] [turned] to Him, till when that we have Him that we seek, in -fulness of joy: that is, Jesus. And that shewed He in the Fifteenth -[Revelation], farther on, in this word: _Thou shalt have me to thy -meed_. - -And also to prayer belongeth thanking. Thanking is a true inward -knowing, with great reverence and lovely dread turning ourselves -with all our mights unto the working that our good Lord stirreth us -to, enjoying and thanking inwardly. And sometimes, for plenteousness -it breaketh out with voice, and saith: _Good Lord, I thank Thee![5] -Blessed mayst Thou be!_ And sometime when the heart is dry and feeleth -not, or else by temptation of our enemy,--then it is driven by reason -and by grace to cry upon our Lord with voice, rehearing His blessed -Passion and His great Goodness; and the virtue of our Lord's word -turneth into the soul and quickeneth the heart and entereth[6] it by -His grace into true working, and maketh it pray right blissfully. And -truly to enjoy our Lord, it is a full blissful thanking in His sight. - -[1] MS.: "_And this in our felyng our foly is cause of our wekenes._" -S. de Cressy: "And thus in our feelings our folly is cause of our -weakness." - -[2] "of" = by, from. - -[3] "inderly" = inwardly--or from the heart: heartily, as in lxvi. - -[4] _i.e._ Faculties.--MS. "Mights." - -[5] "Grante mercy" = _grand-merci_. - -[6] "entrith," leadeth. - - - - - CHAPTER XLII - - "Prayer is a right understanding of that fulness of joy that is to - come, with accordant longing and sure trust" - - -Our Lord God willeth that we have true understanding, and specially -in three things that belong to our prayer. The first is: _by whom and -how that our prayer springeth. By whom_, He sheweth when He saith: -_I am [the] Ground_; and _how_, by His Goodness: for He saith first: -_It is my will._ The second is: _in what manner and how we should -use our prayer_; and that is that our will be turned unto the will -of our Lord, enjoying: and so meaneth He when He saith: _I make thee -to will it_. The third is that we should know _the fruit and the end -of our prayers_: that is, that we be oned and like to our Lord in -all things; and to this intent and for this end was all this lovely -lesson shewed. And He will help us, and we shall make it so as He saith -Himself;--Blessed may He be! - -For this is our Lord's will, that our prayer and our trust be both -alike large. For if we trust not as much as we pray, we do not full -worship to our Lord in our prayer, and also we tarry[1] and pain our -self. The cause is, as I believe, that we know not truly that our Lord -is [the] Ground on whom our prayer springeth; and also that we know not -that it is given us by the grace of His love. For if we knew this, it -would make us to trust to have, of our Lord's gift, all that we desire. -For I am sure that no man asketh mercy and grace with true meaning, but -if mercy and grace be first given to him. - -But sometimes it cometh to our mind that we have prayed long time, and -yet we think to ourselves that we have not our asking. But herefor -should we not be in heaviness. For I am sure, by our Lord's signifying, -that either we abide a better time, or more grace, or a better gift. He -willeth that we have true knowing in Himself that He is Being; and in -this knowing He willeth that our understanding be grounded, with all -our mights and all our intent and all our meaning; and in this ground -He willeth that we take our place and our dwelling, and by the gracious -light of Himself He willeth that we have understanding of the things -that follow. The first is our noble and excellent making; the second, -our precious and dearworthy again-buying; the third, all-thing that -He hath made beneath us, [He hath made] to serve us, and for our love -keepeth it. Then signifieth He thus, as if He said: _Behold and see -that I have done all this before thy prayers; and now thou art, and -prayest me_. And thus He signifieth that it belongeth to us to learn -that the greatest deeds be [already] done, as Holy Church teacheth; and -in the beholding of this, with thanking, we ought to pray for the deed -that is now in doing: and that is, that He rule and guide us, to His -worship, in this life, and bring us to His bliss. And therefor He hath -done all. - -Then signifieth He thus: that we [should] see that He doeth it, and -that we [should] pray therefor. For the one is not enough. For if we -pray and see not that He doeth it, it maketh us heavy and doubtful; and -that is not His worship. And if we see that He doeth, and we pray not, -we do not our debt, and so may it not be: that is to say, so is it not -[the thing that is] in His beholding. But to see that He doeth it, and -to pray forthwithal,--so is he worshipped and we sped. All-thing that -our Lord hath ordained to do, it is His will that we pray therefor, -either in special or in general. And the joy and the bliss that it is -to Him, and the thanks and the worship that we shall have therefor, it -passeth the understanding of creatures, as to my sight. - -For prayer is a right[2] understanding of that fulness of joy that is -to come, with well-longing and sure trust. Failing of our bliss that we -be kindly ordained to, maketh us to long; true understanding and love, -with sweet mind in our Saviour, graciously maketh us to trust. And in -these two workings our Lord beholdeth us continually[3]: for it is our -due part, and His Goodness may no less assign to us. - -Thus it belongeth to us to do our diligence; and when we have done it, -then shall us yet think that [it] is nought,--and sooth it is. But -if we do as we can, and ask, in truth, for mercy and grace, all that -faileth us we shall find in Him. And thus signifieth He where He saith: -_I am Ground of thy beseeching_. And thus in this blessed word, with -the Shewing, I saw a full overcoming against all our weakness and all -our doubtful dreads. - -[1] _i.e._ torment, tire, hinder. - -[2] "rythwis" = right manner of. - -[3] Or: 'And for these two workings our Lord looketh to us -continually.' See above: "so is it not in His beholding," and chap. -xliii. "for He beholdeth us in love and would make us partners of His -good deed." - - - - - CHAPTER XLIII - - "Prayer uniteth the soul to God" - - -Prayer oneth the soul to God. For though the soul be ever like to -God in kind and substance, restored by grace, it is often unlike in -condition, by sin on man's part. Then is prayer a witness that the soul -willeth as God willeth; and it comforteth the conscience and enableth -man to grace. And thus He teacheth us to pray, and mightily to trust -that we shall have it. For He beholdeth us in love and would make us -partners of His good deed, and therefore He stirreth us to pray for -that which it pleaseth him to do. For which prayer and good will, that -we have of His gift, He will reward us and give us endless meed. - -And this was shewed in this word: _And thou beseechest it_. In this -word God shewed so great pleasance and so great content, as though He -were much beholden to us for every good deed that we do (and yet it -is _He_ that doeth it) because that we beseech Him mightily to do all -things that seem to Him good: as if He said: _What might then please me -more than to beseech me, mightily, wisely, and earnestly, to do that -thing that I shall do?_ - -And thus the soul by prayer accordeth to God. - -But when our courteous Lord of His grace sheweth Himself to our soul, -we have that [which] we desire. And then we see not, for the time, -what we should more pray, but all our intent with all our might is -set wholly to the beholding of Him. And this is an high unperceivable -prayer, as to my sight: for all the cause wherefor we pray it, is oned -into the sight and beholding of Him to whom we pray; marvellously -enjoying with reverent dread, and with so great sweetness and delight -in Him that we can pray right nought but as He stirreth us, for the -time. And well I wot, the more the soul seeth of God, the more it -desireth Him by His grace. - -But when we see Him not so, then feel we need and cause to pray, -because of failing, for enabling of our self, to Jesus. For when the -soul is tempested, troubled, and left to itself by unrest, then it is -time to pray, for to make itself pliable and obedient[1] to God. (But -the soul by no manner of prayer maketh God pliant to it: for He is ever -alike in love.) - -And this I saw: that what time we see needs wherefor we pray, then -our _good Lord followeth us_, helping our desire; and when we of His -special grace plainly behold Him, seeing none other needs, then _we -follow Him_ and He draweth us unto Him by love. For I saw and felt that -His marvellous and plentiful Goodness fulfilleth all our powers; and -therewith I saw that His continuant working in all manner of things is -done so goodly, so wisely, and so mightily, that it overpasseth all our -imagining, and all that we can ween and think; and then we can do no -more but behold Him, enjoying, with an high, mighty desire to be all -oned unto Him,--centred to His dwelling,--and enjoy in His loving and -delight in His goodness. - -And then shall we, with His sweet grace, in our own meek continuant -prayer come unto Him now in this life by many privy touchings of sweet -spiritual sights and feeling, measured to us as our simpleness may bear -it. And this is wrought, and shall be, by the grace of the Holy Ghost, -so long till we shall die in longing, for love. And then shall we all -come into our Lord, our Self clearly knowing, and God fully having; -and we shall endlessly be all had in God: Him verily seeing and fully -feeling, Him spiritually hearing, and Him delectably in-breathing, and -[of] Him sweetly drinking.[2] - -And then shall we see God face to face, homely and fully. The creature -that is made shall see and endlessly behold God which is the Maker. -For thus may no man see God and live after, that is to say, in this -deadly life. But when He of His special grace will shew Himself here, -He strengtheneth the creature above its self, and He measureth the -Shewing, after His own will, as it is profitable for the time. - -[1] "supple and buxum." - -[2] To express the fulness of spiritual perception the mystic seizes -on all the five sense-perceptions as symbols. For the last word S. -de Cressy gives again the word "smelling" (rendered here, above, by -"in-breathing"). Collins reads the Brit. Mus. MS. as "following"; but -the word there is "swelowyng" = swallowing. - - - - - _ANENT CERTAIN POINTS IN THE FOREGOING FOURTEEN REVELATIONS_ - - CHAPTER XLIV - - "God is endless, sovereign Truth,--Wisdom,--Love, not-made; and man's - Soul is a creature in God which hath the same properties made" - - -God shewed in all the Revelations, oftentimes, that man worketh -evermore His will and His worship lastingly without any stinting. And -_what_ this work is, was shewed in the First, and that in a marvellous -example: for it was shewed in the working of the soul of our blissful -Lady, Saint Mary: [that is, the working of] Truth and Wisdom.[1] And -_how_ [it is done] I hope by the grace of the Holy Ghost I shall tell, -as I saw. - -Truth seeth God, and Wisdom beholdeth God, and of these two cometh the -third: that is, a holy marvellous[2] delight in God; which is Love. -Where Truth and Wisdom are verily, there is Love verily, coming of -them both. And all of God's making: for He is endless sovereign Truth, -endless sovereign Wisdom, endless sovereign Love, unmade; and man's -Soul is a creature in God which hath the same properties _made_,[3] -and evermore it doeth that it was made for: it seeth God, it beholdeth -God, and it loveth God. Whereof God enjoyeth in the creature; and the -creature in God, endlessly marvelling. - -In which marvelling he seeth his God, his Lord, his Maker so high, so -great, and so good, in comparison with him that is made, that scarcely -the creature seemeth ought to the self. But the clarity and the -clearness of Truth and Wisdom maketh him to see and to bear witness[4] -that he is made for Love: in which God endlessly keepeth him. - -[1] See chap. iv. - -[2] _i.e. marvelling._ - -[3] chaps. liv., lv. - -[4] "beknowen." - - - - - CHAPTER XLV - - "All heavenly things and all earthly things that belong to Heaven are - comprehended in these two judgments" - - -God deemeth us [looking] upon our Nature-Substance, which is ever -kept one in Him, whole and safe without end: and _this_ doom is -[because] of His rightfulness [in the which it is made and kept]. And -man judgeth [looking] upon our changeable Sense-soul, which seemeth -now one [thing], now other,--according as it taketh of the [higher or -lower] parts,--and [is that which] showeth outward. And _this_ wisdom -[of man's judgment] is _mingled_ [because of the diverse things it -beholdeth]. For sometimes it is good and easy, and sometimes it is hard -and grievous. And in as much as it is good and easy it belongeth to the -rightfulness; and in as much as it is hard and grievous [by reason of -the sin beheld, which sheweth in our Sense-soul,] our good Lord Jesus -reformeth it by [the working in our Sense-soul of] mercy and grace -through the virtue of His blessed Passion, and so bringeth it to the -rightfulness. - -And though these two [judgments] be thus accorded and oned, yet both -shall be known in Heaven without end. The first doom, which is of -God's rightfulness, is [because] of His high endless life [in our -Substance]; and this is that fair sweet doom that was shewed in all the -fair Revelation, in which I saw Him assign to us no manner of blame. -But though this was sweet and delectable, yet in the beholding only of -this, I could not be fully eased: and that was because of the doom of -Holy Church, which I had afore understood and which was continually -in my sight. And therefore by _this_ doom methought I understood that -sinners are worthy sometime of blame and wrath; but these two could -I not see in God; and therefore my desire was more than I can or may -tell. For the higher doom was shewed by God Himself in that same time, -and therefore me behoved needs to take it; and the lower doom was -learned me afore in Holy Church, and therefore I might in no way leave -the lower doom. Then was this my desire: that I might see in God in -what manner that which the doom of Holy Church teacheth is true in His -sight, and how it belongeth to me verily to know it; whereby the two -dooms might both be saved, so as it were worshipful to God and right -way to me. - -And to all this I had none other answer but a marvellous example of a -lord and of a servant, as I shall tell after: and that full mistily -shewed.[1] And yet I stand desiring, and will unto my end, that I might -by grace know these two dooms as it belongeth to me. For all heavenly, -and all earthly things that belong to Heaven, are comprehended in -these two dooms. And the more understanding, by the gracious leading -of the Holy Ghost, that we have of these two dooms, the more we shall -see and know our failings. And ever the more that we see them, the -more, of nature, by grace, we shall long to be fulfilled of endless joy -and bliss. For we are made thereto, and our Nature-Substance is now -blissful in God, and hath been since it was made, and shall be without -end. - -[1] Chap. li. - - - - - CHAPTER XLVI - - "It is needful to see and to know that we are sinners: wherefore we - deserve pain and wrath." "He is God: Good, Life, Truth, Love, Peace: - His Clarity and His Unity suffereth Him not to be wroth" - - -But our passing life that we have here in our sense-soul knoweth not -what our Self is. [And when we verily and clearly see and know what -our Self is][1] then shall we verily and clearly see and know our Lord -God in fulness of joy. And therefore it behoveth needs to be that the -nearer we be to our bliss, the more we shall long [after it]: and -that both by nature and by grace. We may have knowing of our Self in -this life by continuant help and virtue of our high Nature. In which -knowing we may exercise and grow, by forwarding and speeding of mercy -and grace; but we may never fully know our Self until the last point: -in which point this passing life and manner of pain and woe shall have -an end. And therefore it belongeth properly to us, both by nature and -by grace, to long and desire with all our mights to know our Self in -fulness of endless joy. - -And yet in all this time, from the beginning to the end, I had two -manner of beholdings. The one was endless continuant love, with -secureness of keeping, and blissful salvation,--for of this was all -_the Shewing_. The other was of the common teaching of Holy Church, in -which I was afore informed and grounded--and with all my will having in -use and understanding. And the beholding of _this_ went not from me: -for by the Shewing I was not stirred nor led therefrom in no manner -of point, but I had therein teaching to love it and find it good[2]: -whereby I might, by the help of our Lord and His grace, increase and -rise to more heavenly knowing and higher loving. - -And thus in all the Beholding methought it was needful to see and to -know that we are sinners, and do many evils that we ought to leave, -and leave many good deeds undone that we ought to do: wherefore we -deserve pain and wrath. And notwithstanding all this, I saw soothfastly -that our Lord was never wroth, nor ever shall be. For He is God: Good, -Life, Truth, Love, Peace; His Clarity[3] and His Unity suffereth Him -not to be wroth. For I saw truly that it is against the property of -His Might to be wroth, and against the property of His Wisdom, and -against the property of His Goodness. God is the Goodness that may not -be wroth, for He is not [other] but Goodness: our soul is oned to Him, -unchangeable Goodness, and between God and our soul is neither wrath -nor forgiveness in His sight. For our soul is so fully oned to God of -His own Goodness that between God and our soul may be right nought. - -And to this understanding was the soul led by love and drawn by might -in every Shewing: _that it is thus_ our good Lord shewed, and _how it -is thus in truth of His great Goodness_. And He willeth that we desire -to learn it--that is to say, as far as it belongeth to His creature -to learn it. For all things that the simple soul[4] understood, God -willeth that they be shewed and [made] known. For the things that He -will have privy, mightily and wisely Himself He hideth them, for love. -For I saw in the same Shewing that much privity is hid, which may never -be known until the time that God of His goodness hath made us worthy -to see it; and therewith I am well-content, abiding our Lord's will in -this high marvel. And now I yield me to my Mother, Holy Church, as a -simple child oweth. - -[1] So S. de Cressy has it. There is evidently an omission in the MS. -of part of this sentence. See lvi., lxxii. The dim sight of God comes -before the dim sight of the Self, but the clear sight of God comes -after the clear sight of the Self. - -[2] "like it." - -[3] Cressy has: "He is Peace; and His Might, His Wisdom, His Charity, -and His Unity," etc. - -[4] Chap. ii. "a simple creature"; "the soul," xxiv., xiii., etc., and -xxxii. p. 64. - - - - - CHAPTER XLVII - - "We fail oftentimes of the sight of Him, and anon we fall into our - self, and then find we no feeling of right,--nought but contrariness - that is in our self" - - -Two things belong to our soul as duty: the one is that we reverently -marvel, the other that we meekly suffer, ever enjoying in God. For He -would have us understand that we shall in short time see clearly in -Himself all that we desire. - -And notwithstanding all this, I beheld and marvelled greatly: _What -is the mercy and forgiveness of God?_ For by the teaching that I had -afore, I understood that the mercy of God should be the forgiveness of -His wrath after the time that we have sinned. For methought that to a -soul whose meaning and desire is to love, the wrath of God was harder -than any other pain, and therefore I took[1] that the forgiveness of -His wrath should be one of the principal points of His mercy. But -howsoever I might behold and desire, I could in no wise see this point -in all the Shewing.[2] - -But how I understood and saw of the work of mercy, I shall tell -somewhat, as God will give me grace. I understood this: Man is -changeable in this life, and by frailty and overcoming falleth into -sin: he is weak and unwise of himself, and also his will is overlaid. -And in this time he is in tempest and in sorrow and woe; and the cause -is blindness: for he seeth not God. For if he saw God continually, -he should have no mischievous feeling, nor any manner of motion or -yearning that serveth to sin.[3] - -Thus saw I, and felt in the same time; and methought that the sight and -the feeling was high and plenteous and gracious in comparison with that -which our common feeling is in this life; but yet I thought it was but -small and low in comparison with the great desire that the soul hath to -see God. - -For I felt in me five manner of workings, which be these: Enjoying, -mourning, desire, dread, and sure hope. Enjoying: for God gave me -understanding and knowing that it was Himself that I saw; mourning: -and that was for failing; desire: and that was I might see Him ever -more and more, understanding and knowing that we shall never have -full rest till we see Him verily and clearly in heaven; dread was: -for it seemed to me in all that time that that sight should fail, and -I be left to myself; sure hope was in the endless love: that I saw I -should be kept by His mercy and brought to His bliss. And the joying -in His sight with this sure hope of His merciful keeping made me to -have feeling and comfort so that mourning and dread were not greatly -painful. And yet in all this I beheld in the Shewing of God that this -manner of sight may not be continuant in this life,--and that for His -own worship and for increase of our endless joy. And therefore we fail -oftentimes of the sight of Him, and anon we fall into our self, and -then find we no feeling of right,--naught but contrariness that is in -our self; and that of the elder root of our first sin,[4] with all the -sins that follow, of our contrivance. And in this we are in travail and -tempest[5] with feeling of sins, and of pain in many divers manners, -spiritual and bodily, as it is known to us in this life. - -[1] understood--took it. - -[2] "But for nowte that I myte beholden and desyrin I could not se." - -[3] "ne no manner steryng ne [or _ye_ = the] yernyng." - -[4] _i.e._ contrariness, springing from the beginning of sin in the -first fall of man. - -[5] "traveylid and tempested." - - - - - CHAPTER XLVIII - - "I beheld the property of Mercy, and I beheld the property of Grace: - which have two manners of working in one love" - - -But our good Lord the Holy Ghost, which is endless life dwelling in -our soul, full securely keepeth us; and worketh therein a peace and -bringeth it to ease by grace, and accordeth it to God and maketh it -pliant.[1] And this is the mercy and the way that our Lord continually -leadeth us in as long as we be here in this life which is changeable. - -For I saw no wrath but on man's part; and that forgiveth He in us. -For wrath is not else but a forwardness and a contrariness to peace -and love; and either it cometh of failing of might, or of failing of -wisdom, or of failing of goodness: which failing is not in God, but is -on our part. For we by sin and wretchedness have in us a wretched and -continuant contrariness to peace and to love. And that shewed He full -often in His lovely Regard of Ruth and Pity.[2] For the ground of mercy -is love, and the working of mercy is our keeping in love. And this was -shewed in such manner that I could[3] not have perceived of the part of -mercy but as it were alone in love; that is to say, as to my sight. - -Mercy is a sweet gracious working in love, mingled with plenteous pity: -for mercy worketh in keeping us, and mercy worketh turning to us all -things to good. Mercy, by love, suffereth us to fail in measure and -in as much as we fail, in so much we fall; and in as much as we fall, -in so much we die: for it needs must be that we die in so much as we -fail of the sight and feeling of God that is our life. Our failing is -dreadful, our falling is shameful, and our dying is sorrowful: but in -all this the sweet eye of pity and love is lifted never off us, nor the -working of mercy ceaseth.[4] - -For I beheld the property of mercy, and I beheld the property of -grace: which have two manners of working in one love. Mercy is a -pitiful property which belongeth to the Motherhood in tender love; and -grace is a worshipful property which belongeth to the royal Lordship -in the same love. Mercy worketh: keeping, suffering, quickening, and -healing; and all is tenderness of love. And grace worketh: raising, -rewarding, endlessly overpassing that which our longing and our travail -deserveth, spreading abroad and shewing the high plenteous largess[5] -of God's royal Lordship in His marvellous courtesy; and this is of -the abundance of love. For grace worketh our dreadful failing into -plenteous, endless solace; and grace worketh our shameful falling into -high, worshipful rising; and grace worketh our sorrowful dying into -holy, blissful life. - -For I saw full surely that ever as our contrariness worketh to us here -in earth pain, shame, and sorrow, right so, on the contrary wise, grace -worketh to us in heaven solace, worship, and bliss; and overpassing. -And so far forth, that when we come up and receive the sweet reward -which grace hath wrought for us, then we shall thank and bless our -Lord, endlessly rejoicing that ever we suffered woe. And that shall be -for a property of blessed love that we shall know in God which we could -never have known without woe going before. - -And when I saw all this, it behoved me needs to grant that the mercy of -God and the forgiveness is to slacken and waste _our_ wrath. - -[1] "buxum" = ready to bend or obey. - -[2] "lovely chere," loving Look. See li., lxxi., etc. - -[3] "I cowth not a perceyven of." - -[4] "But in all this the swete eye of pite and love cumith never of us, -ne the werkyng of mercy cesyth not." - -[5] or largeness. - - - - - CHAPTER XLIX - - "Where our Lord appeareth, peace is taken, and wrath hath no place." - "Immediately is the soul made at one with God when it is truly set at - peace in itself" - - -For this was an high marvel to the soul which was continually shewed in -all the Revelations, and was with great diligence beholden, that our -Lord God, anent Himself may not forgive, for He may not be wroth: it -were impossible. For this was shewed: that our life is all grounded and -rooted in love, and without love we may not live; and therefore to the -soul that of His special grace seeth so far into the high, marvellous -Goodness of God, and seeth that we are endlessly oned to Him in love, -it is the most impossible that may be, that God should be wroth. -For wrath and friendship be two contraries. For He that wasteth and -destroyeth our wrath and maketh us meek and mild,--it behoveth needs -to be that He [Himself] be ever one in love, meek and mild: which is -contrary to wrath. - -For I saw full surely that where our Lord appeareth, peace is taken and -wrath hath no place. For I saw no manner of wrath in God, neither for -short time nor for long;--for in sooth, as to my sight, if God might -be wroth for an instant,[1] we should never have life nor place nor -being. For as verily as we have our being of the endless Might of God -and of the endless Wisdom and of the endless Goodness, so verily we -have our keeping in the endless Might of God, in the endless Wisdom, -and in the endless Goodness. For though we feel in ourselves, [frail] -wretches, debates and strifes, yet are we all-mannerful enclosed in -the mildness of God and in His meekness, in His benignity and in His -graciousness.[2] For I saw full surely that all our endless friendship, -our place, our life and our being, is in God. - -For that same endless Goodness that keepeth us when we sin, that we -perish not, the same endless Goodness continually treateth in us a -peace against our wrath and our contrarious falling, and maketh us to -see our need with a true dread, and mightily to seek unto God to have -forgiveness, with a gracious desire of our salvation. And though we, by -the wrath and the contrariness that is in us, be now in tribulation, -distress, and woe, as falleth to our blindness and frailty, yet are we -_securely_ safe by the merciful keeping of God, that we perish not. -But we are not _blissfully_ safe, in having of our endless joy, till -we be all in peace and in love: that is to say, full pleased with God -and with all His works, and with all His judgments, and loving and -peaceable with our self and with our even-Christians and with all that -God loveth, as love beseemeth.[3] And this doeth God's Goodness in us. - -Thus saw I that God is our very Peace, and He is our sure Keeper when -we are ourselves in unpeace, and He continually worketh to bring us -into endless peace. And thus when we, by the working of mercy and -grace, be made meek and mild, we are fully safe; suddenly is the soul -oned to God when it is truly peaced in itself: for in Him is found no -wrath. And thus I saw when we are all in peace and in love, we find -no contrariness, nor no manner of letting through that contrariness -which is now in us; [nay], our Lord of His Goodness maketh it to us -full profitable. For that contrariness is cause of our tribulations -and all our woe, and our Lord Jesus taketh them and sendeth them up to -Heaven, and there are they made more sweet and delectable than heart -may think or tongue may tell. And when we come thither we shall find -them ready, all turned into very fair and endless worships. Thus is -God our steadfast Ground: and He shall be our full bliss and make us -unchangeable, as He is, when we are there. - -[1] "a touch." - -[2] "buxumhede." - -[3] "liketh." - - - - - CHAPTER L - - "The blame of our sin continually hangeth upon us." "In the sight of -God the soul that shall be saved was never dead, nor ever shall be dead" - - -And in this life mercy and forgiveness is our way and evermore leadeth -us to grace. And by the tempest and the sorrow that we fall into on our -part, we be often dead as to man's doom in earth; but in the sight of -God the soul that shall be saved was never dead, nor ever shall be. - -But yet here I wondered and marvelled with all the diligence of my -soul, saying thus within me: _Good Lord, I see Thee that art very -Truth; and I know in truth[1] that we sin grievously every day and be -much blameworthy; and I may neither leave the knowing of Thy truth,[2] -nor do I see Thee shew to us any manner of blame. How may this be?_ - -For I knew by the common teaching of Holy Church and by mine own -feeling, that the blame of our sin continually hangeth upon us, from -the first man unto the time that we come up unto heaven: then was this -my marvel that I saw our Lord God shewing to us no more blame than if -we were as clean and as holy as Angels be in heaven. And between these -two contraries my reason was greatly travailed through my blindness, -and could have no rest for dread that His blessed presence should pass -from my sight and I be left in unknowing [of] how He beholdeth us in -our sin. For either [it] behoved me to see in God that sin was all done -away, or else me behoved to see in God how He seeth it, whereby I might -truly know how it belongeth to me to see sin, and the manner of our -blame. My longing endured, Him continually beholding;--and yet I could -have no patience for great straits[3] and perplexity, thinking: _If I -take it thus that we be no sinners and not blameworthy, it seemeth as I -should err and fail of knowing of this truth[4]; and if it be so that -we be sinners and blameworthy,--Good Lord, how may it then be that I -cannot see this true thing[5] in Thee, which art my God, my Maker, in -whom I desire to see all truths?_[6] - -For three points make me hardy to ask it. The first is, because it is -so low a thing: for if it were an high thing I should be a-dread. The -second is, that it is so common: for if it were special and privy, also -I should be a-dread. The third is, that it needeth me to know it (as -methinketh) if I shall live here for knowing of good and evil, whereby -I may, by reason and grace, the more dispart them asunder, and love -goodness and hate evil, as Holy Church teacheth. I cried inwardly, -with all my might seeking unto God for help, saying thus: _Ah! Lord -Jesus, King of bliss, how shall I be eased? Who shall teach me and tell -me that [thing] me needeth to know, if I may not at this time see it in -Thee?_ - -[1] "sothly." - -[2] "sothe." - -[3] "awer," liii. note 1. - -[4] "soth." - -[5] "sothnes." - -[6] "trueths." - - - - - CHAPTER LI - -"He is the Head, and we be His members." "Therefore our Father nor may - nor will more blame assign to us than to His own Son, precious and - worthy Christ" - - -And then our Courteous Lord answered in shewing full mistily a -wonderful example of a Lord that hath a Servant: and He gave me sight -to my understanding of both. Which sight was shewed doubly in the -Lord and doubly in the Servant: the one part was shewed spiritually -in bodily likeness, and the other part was shewed more spiritually, -without bodily likeness. - -For the first [sight], thus, I saw two persons in bodily likeness: that -is to say, a Lord and a Servant; and therewith God gave me spiritual -understanding. The Lord sitteth stately in rest and in peace; the -Servant standeth by afore his Lord reverently, ready to do his Lord's -will. The Lord looketh upon his Servant full lovingly and sweetly, and -meekly he sendeth him to a certain place to do his will. The Servant -not only he goeth, but suddenly he starteth, and runneth in great -haste, for love to do his Lord's will. And anon he falleth into a -slade,[1] and taketh full great hurt. And then he groaneth and moaneth -and waileth and struggleth, but he neither may rise nor help himself by -no manner of way. - -And of all this the most mischief[2] that I saw him in, was failing of -comfort: for he could not turn his face to look upon his loving Lord, -which was to him full near,--in Whom is full comfort;--but as a man -that was feeble and unwise for the time, he turned his mind[3] to his -feeling and endured in woe. - -In which woe he suffered seven great pains. The first was the sore -bruising that he took in his falling, which was to him feelable pain; -the second was the heaviness of his body; the third was feebleness -following from these two; the fourth, that he was blinded in his reason -and stunned in his mind, so far forth that almost he had forgotten his -own love; the fifth was that he might not rise; the sixth was most -marvellous to me, and that was that he lay all alone: I looked all -about and beheld, and far nor near, high nor low, I saw to him no help; -the seventh was that the place which he lay on was a long, hard, and -grievous [place]. - -I marvelled how this Servant might meekly suffer there all this woe, -and I beheld with carefulness to learn if I could perceive in him any -fault, or if the Lord should assign to him any blame. And in sooth -there was none seen: for only his goodwill and his great desire was -cause of his falling; and he was unlothful, and as good inwardly as -when he stood afore his Lord, ready to do his will. And right thus -continually his loving Lord full tenderly beholdeth him. But now with -a _double_ manner of Regard: one outward, full meekly and mildly, -with great ruth and pity,--and this was of the first [sight], another -_inward,_ more spiritually,--and this was shewed with a leading of mine -understanding into the Lord, [in the] which I saw Him highly rejoicing -for the worshipful restoring that He will and shall bring His Servant -to by His plenteous grace; and this was of that other shewing. - -And now [was] my understanding led again into the first [sight]; both -keeping in mind. Then saith this courteous Lord in his meaning: _Lo, -lo, my loved Servant, what harm and distress he hath taken in my -service for my love,--yea, and for his goodwill. Is it not fitting that -I award him [for] his affright and his dread, his hurt and his maim -and all his woe? And not only this, but falleth it not to me to give -a gift that [shall] be better to him, and more worshipful, than his -own wholeness should have been?--or else methinketh I should do him no -grace._ - -And in this an inward spiritual Shewing of the Lord's meaning descended -into my soul: in which I saw that it behoveth needs to be, by virtue of -His great [Goodness] and His own worship, that His dearworthy Servant, -which He loved so much, should be verily and blissfully rewarded, above -that he should have been if he had not fallen. Yea, and so far forth, -that his falling and his woe, that he hath taken thereby, shall be -turned into high and overpassing worship and endless bliss. - -And at this point the shewing of the example vanished, and our good -Lord led forth mine understanding in sight and in shewing of the -Revelation to the end. But notwithstanding all this forth-leading, the -marvelling over the example went never from me: for methought it was -given me for an answer to my desire, and yet could I not take therein -full understanding to mine ease at that time. For in the Servant that -was shewed for Adam, as I shall tell, I saw many diverse properties -that might in no manner of way be assigned[4] to single Adam. And -thus in that time I stood for much part in unknowing: for the full -understanding of this marvellous example was not given me in that time. -In which mighty example three properties of the Revelation be yet -greatly hid; and notwithstanding this [further forthleading], I saw and -understood that every Shewing is full of secret things [left hid]. - -And therefore me behoveth now to tell three properties in which I -am somewhat eased. The first is the beginning of teaching that I -understood therein, in the same time; the second is the inward teaching -that I have understood therein afterward; the third, all the whole -Revelation from the beginning to the end (that is to say of this Book) -which our Lord God of His goodness bringeth oftentimes freely to the -sight of mine understanding. And these three are so oned, as to my -understanding, that I cannot, nor may, dispart them. And by these -three, as one, I have teaching whereby I ought to believe and trust in -our Lord God, that of the same goodness of which He shewed it, and for -the same end, right so, of the same goodness and for the same end He -shall declare it to us when it is His will. - -For, twenty years after the time of the Shewing, save three months, -I had teaching inwardly, as I shall tell: _It belongeth to thee to -take heed to all the properties and conditions that were shewed in the -example, though thou think that they be misty and indifferent[5] to thy -sight_. I assented willingly, with great desire, and inwardly [beheld] -with heedfulness[6] all the points and properties that were shewed in -the same time, as far forth as my wits and understanding would serve: -beginning my beholding at the Lord and at the Servant, and the manner -of sitting of the Lord, and the place that he sat on, and the colour of -his clothing and the manner of shape, and his countenance without, and -his nobleness and his goodness within; at the manner of standing of the -Servant, and the place where, and how; at his manner of clothing, the -colour and the shape; at his outward having and at his inward goodness -and his unloathfulness. - -The Lord that sat stately in rest and in peace, I understood that He is -God. The Servant that stood afore the Lord, I understood that it was -shewed for Adam: that is to say, one man was shewed, that time, and his -falling, to make it thereby understood how God beholdeth All-Man and -his falling. For in the sight of God all man is one man, and one man -is all man. This man was hurt in his might and made full feeble; and -he was stunned in his understanding so that he [was] turned from the -beholding of his Lord. But his will was kept whole in God's sight;--for -his will I saw our Lord commend and approve. But himself was letted and -blinded from the knowing of this will; and this is to him great sorrow -and grievous distress: for neither doth he see clearly his loving Lord, -which is to him full meek and mild, nor doth he see truly what himself -is in the sight of his loving Lord. And well I wot when these two are -wisely and truly seen, we shall get rest and peace here in part, and -the fulness of the bliss of Heaven, by His plenteous grace. - -And this was a beginning of teaching which I saw in the same time, -whereby I might come to know in what manner He beholdeth us in our sin. -And then I saw that only Pain blameth and punisheth, and our courteous -Lord comforteth and sorroweth; and ever He is to the soul in glad -Cheer, loving, and longing to bring us to His bliss. - -The place that the Lord sat on was simple, on the earth, barren and -desert, alone in wilderness; his clothing was ample and full seemly, -as falleth to a Lord; the colour of his cloth was blue as azure, most -sad and fair, his cheer was merciful; the colour of his face was -fair-brown,--with full seemly features; his eyes were black, most fair -and seemly, shewing [_outward_] full of lovely _pity_, and [shewing], -_within_ him, an high Regard,[7] long and broad, all full of endless -heavens. And the lovely looking wherewith He looked upon His Servant -continually,--and especially in his falling,--methought it might melt -our hearts for love and burst them in two for joy. The fair looking -shewed [itself] of a seemly mingledness which was marvellous to behold: -the one [part] was Ruth and Pity, the other was Joy and Bliss. The -Joy and Bliss passeth as far Ruth and Pity as Heaven is above earth: -the Pity was earthly and the Bliss was heavenly: the Ruth and Pity of -the Father was [in regard] of the falling of Adam, which is His most -loved creature; the Joy and Bliss was [in regard] of His dearworthy -Son, which is even with the Father. The Merciful Beholding of His -Countenance[8] of love fulfilled all earth and descended down with Adam -into hell, with which continuant pity Adam was kept from endless death. -And thus Mercy and Pity dwelleth with mankind unto the time we come up -into Heaven. - -But man is blinded in this life and therefore we may not see our -Father, God, as He is. And what time that He of His goodness -willeth to shew Himself to man, He sheweth Himself homely, as man. -Notwithstanding, I reason, in verity[9] we ought to know and believe -that the Father is not man. - -But his sitting on the earth barren and desert, is to signify this:--He -made man's soul to be His own City and His dwelling-place: which is -most pleasing to Him of all His works. And what time that man was -fallen into sorrow and pain, he was not all seemly to serve in that -noble office; and therefore our Lord Father would prepare Himself -no other place, but would sit upon the earth abiding mankind, which -is mingled with earth, till what time by His grace His dearworthy -Son had brought again His City into the noble fairness with His hard -travail. The blueness of the clothing betokeneth His steadfastness; the -brownness of his fair face, with the seemly blackness of the eyes, was -most accordant to shew His holy soberness. The length and breadth of -his garments, which were fair, flaming about, betokeneth that He hath, -beclosed in Him, all Heavens, and all Joy and Bliss:[10] and this was -shewed in a touch [of time], where I have said: _Mine understanding -was led into the Lord_; in which [inward shewing] I saw Him highly -_rejoice_ for the worshipful restoring that He will and shall bring His -servant to by His plenteous grace. - -And yet I marvelled, beholding the Lord and the Servant aforesaid. I -saw the Lord sit stately, and the Servant standing reverently afore his -Lord. In which Servant there is double understanding, one _without_, -another _within. Outwardly_:--he was clad simply, as a labourer which -were got ready for his toil;[11] and he stood full near the Lord--not -evenly in front[12] of him, but in part to one side, on the left. His -clothing was a white kirtle, single, old, and all defaced, dyed with -sweat of his body, strait-fitting to him, and short--as it were an -handful beneath the knee; [thread]bare, seeming as it should soon be -worn out, ready to be ragged and rent. And of this I marvelled greatly, -thinking: this is now an unseemly clothing for the Servant that is so -greatly loved to stand in afore so worshipful a Lord. And _inwardly_ in -him was shewed a ground of love: which love that he had to the Lord was -even-like[13] to the love that the Lord had to him. - -The wisdom of the Servant saw inwardly that there was one thing to -do which should be to the worship of the Lord. And the Servant, for -love, having no regard to himself nor to nothing that might befall -him, hastily he started and ran at the sending of his Lord, to do that -thing which was his will and his worship. For it seemed by his outward -clothing as he had been a continuant labourer of long time, and by the -_inward sight_ that I had both of the Lord and the Servant it seemed -that he was a[14] new [one], that is to say, new beginning to travail: -which Servant was never sent out afore. - -There was a treasure in the earth which the Lord loved. I marvelled and -thought what it might be, and I was answered in mine understanding: _It -is a food which is delectable and pleasant to the Lord_. For I saw the -Lord sit as a man, and I saw neither meat nor drink wherewith to serve -him. This was one marvel. Another marvel was that this majestic Lord -had no servant but one, and him he sent out. I beheld, thinking what -manner of labour it might be that the Servant should do. And then I -understood that he should do the greatest labour and hardest travail: -that is, he should be a gardener, delve and dyke, toil and sweat, -and turn the earth upside-down, and seek the deepness, and water the -plants in time. And in this he should continue his travail and make -sweet floods to run, and noble and plenteous fruits to spring, which he -should bring afore the Lord to serve him therewith to his desire. And -he should never turn again till he had prepared this food all ready as -he knew that it pleased the Lord. And then he should take this food, -with the drink in the food, and bear it full worshipfully afore the -Lord. And all this time the Lord should sit in the same place, abiding -his Servant whom he sent out. - -And yet I marvelled from whence the Servant came. For I saw in the Lord -that HE hath within Himself endless life, and all manner of goodness, -save that treasure that was in the earth. And [also] _that_ [treasure] -was grounded in the Lord in marvellous deepness of endless love, but -it was not all to His worship till the Servant had thus nobly prepared -it, and brought it before Him in himself present. And without the Lord -was nothing but wilderness. And I understood not all what this example -meant, and therefore I marvelled whence the Servant came. - -In the Servant is comprehended the Second Person in the Trinity; and -in the Servant is comprehended Adam: that is to say, All-Man. And -therefore when I say the _Son_, it meaneth the Godhead which is even -with the Father; and when I say the _Servant_, it meaneth Christ's -Manhood, which is rightful Adam. By the nearness of the Servant is -understood the Son, and by the standing on the left side is understood -Adam. The Lord is the Father, God; the Servant is the Son, Christ -Jesus; the Holy Ghost is Even[15] Love which is in them both. - -When Adam fell, God's Son fell: because of the rightful oneing which -had been made in heaven, God's Son might not [be disparted] from Adam. -(For by Adam I understand All-Man.) Adam fell from life to death, into -the deep[16] of this wretched world, and after that into hell: God's -Son fell with Adam, into the deep[17] of the Maiden's womb, who was the -fairest daughter of Adam; and for this end: to excuse Adam from blame -in heaven and in earth; and mightily He fetched him out of hell. - -By the wisdom and goodness that was in the Servant is understood -God's Son; by the poor clothing as a labourer standing near the left -side, is understood the Manhood and Adam, with all the scathe[18] and -feebleness that followeth. For in all this our good Lord shewed His own -Son and Adam but _one_ Man. The virtue and the goodness that we have is -of Jesus Christ, the feebleness and the blindness that we have is of -Adam: which two were shewed in the Servant. - -And thus hath our good Lord Jesus taken upon Him all our blame, and -therefore our Father nor may nor will more blame assign to us than to -His own Son, dearworthy Christ. Thus was He, the Servant, afore His -coming into earth standing ready afore the Father in purpose, till what -time He would send Him to do that worshipful deed by which mankind was -brought again into heaven;--that is to say, notwithstanding that He is -God, even with the Father as anent the Godhead. But in His foreseeing -purpose that He would be Man, to save man in fulfilling of His Father's -will, so He stood afore His Father as a Servant, willingly[19] taking -upon Him all our charge. And then He started full readily at the -Father's will, and anon He fell full low, into the Maiden's womb, -having no regard to Himself nor to His hard pains. - -The white kirtle is the flesh; the singleness is that there was right -nought atwix the Godhead and Manhood; the straitness is poverty; the -eld is of Adam's wearing; the defacing, of sweat of Adam's travail; the -shortness sheweth the Servant's labour. - -And thus I saw the Son saying in His meaning[20]: _Lo! my dear Father, -I stand before Thee in Adam's kirtle, all ready to start and to run: I -would be in the earth to do Thy worship when it is Thy will to send me. -How long shall I desire?_ Full soothfastly wist the Son when it would -be the Father's will and how long He should desire: that is to say, -[He wist it] anent the Godhead: for He is the Wisdom of the Father; -wherefore this question was shewed with understanding of the _Manhood_ -of Christ. For all mankind that shall be saved by the sweet Incarnation -and blissful Passion of Christ, all is the Manhood of Christ: for He -is the Head and we be His members. To which members the day and the -time is unknown when every passing woe and sorrow shall have an end, -and the everlasting joy and bliss shall be fulfilled; which day and -time for to see, all the Company of Heaven longeth. And all that shall -be under heaven that shall come thither, their way is by longing and -desire. Which desire and longing was shewed in the Servant's standing -afore the Lord,--or else thus in the Son's standing afore the Father in -Adam's kirtle. For the longing[21] and desire of all Mankind that shall -be saved appeared in Jesus: for Jesus is All that shall be saved, and -All that shall be saved is Jesus. And all of the Charity of God; with -obedience, meekness, and patience, and virtues that belong to us. - -Also in this marvellous example I have teaching with me as it were -the beginning of an A.B.C., whereby I have some understanding of -our Lord's meaning. For the secret things of the Revelation be hid -therein;--notwithstanding that _all_ the Shewings are full of secret -things. The _sitting_ of the Father betokeneth His Godhead: that is -to say, by shewing of rest and peace: for in the Godhead may be no -travail.[22] And that He shewed Himself as _Lord_, betokeneth His -[governance] to our manhood. The _standing_ of the Servant betokeneth -travail; _on one side_, and on the _left_, betokeneth that he was not -all worthy to stand even-right afore the Lord; his _starting_ was the -Godhead, and the _running_ was the Manhood: for the Godhead started -from the Father into the Maiden's womb, falling into the taking of our -Kind. And in this falling he took great sore: the _sore_ that He took -was our flesh, in which He had also swiftly feeling of deadly pains. -That he stood _adread_ before the Lord and not even-right, betokeneth -that His clothing was not seemly[23] to stand in even-right afore the -Lord, nor _that_ might not, nor should not, be His office while He -was a labourer; nor also He might not sit in rest and peace with the -Lord till He had won His peace rightfully with His hard travail; and -that he stood by the _left_ side [betokeneth] that the Father left -His own Son, willingly,[24] in the Manhood to suffer all man's pains, -without sparing of Him. By that _his kirtle was in point to be ragged -and rent_, is understood the blows, the scourgings, the thorns and the -nails, the drawing and the dragging, His tender flesh rending. (As -I saw in some part [before] how the flesh was rent from the skull, -falling in pieces until the time when the bleeding ceased, and then -it began to dry again, cleaving to the bone.) And by the _struggling -and writhing, groaning and moaning,_ is understood that He might never -rise almightily from the time that He was fallen into the Maiden's -womb, till his body was slain and dead, He yielding the soul into the -Father's hands with all Mankind for whom He was sent. - -And at this point He began first to shew His might: for He went into -Hell, and when He was there He raised up the great Root out of the deep -deepness which rightfully was knit to Him in high Heaven. The body was -in the grave till Easter-morrow, and from that time He lay nevermore. -For then was rightfully ended the struggling and the writhing, the -groaning and the moaning. And our foul deadly flesh that God's Son -took on Him, which was Adam's old kirtle, strait, [worn]-bare, and -short, was then by our Saviour made fair, new, white and bright and of -endless cleanness; loose and long[25]; fairer and richer than was then -the clothing which [before] I saw on the Father: for that clothing was -blue, but Christ's clothing is [coloured] now of a fair seemly medlour, -which is so marvellous that I can it not describe: for it is all of -very worships. - -Now sitteth not the Son on earth in wilderness, but He sitteth in -His noblest Seat, which He made in Heaven most to His pleasing. Now -standeth not the Son afore the Father as a Servant afore the Lord -dreadingly, meanly clad, in part naked; but He standeth afore the -Father even-right, richly clad in blissful largeness, with a Crown -upon His head of precious richness. For it was shewed that _we be His -Crown_: which Crown is the Joy of the Father, the Worship of the Son, -the Satisfying of the Holy Ghost, and endless marvellous Bliss to all -that be in Heaven. Now standeth not the Son afore the Father on the -left side, as a labourer, but He sitteth on His Father's right hand, -in endless rest and peace.[26] (But it is not meant that the Son -sitteth on the right hand, side by side, as one man sitteth by another -in this life,--for there is no such sitting, as to my sight, in the -Trinity,--but He sitteth on His Father's right hand,--that is to say: -in the highest nobleness of the Father's joys.) Now is the Spouse, -God's Son, in peace with His loved Wife, which is the Fair Maiden of -endless Joy. Now sitteth the Son, Very God and Man, in His City in rest -and peace: which [City] His Father hath adight to Him of His endless -purpose; and the Father in the Son; and the Holy Ghost in the Father -and in the Son. - -[1] _i.e._ a steep hollow place; a ravine. - -[2] _i.e._ injury, harm. - -[3] "entended." - -[4] "aret" = reckoned. - -[5] _i.e._ not of definite purport, indistinct. - -[6] "avisement." - -[7] MS. "within him an _heyward_ long and brode, all full of endless -hevyns." Cressy and Collins transcribe this word without explanation, -but give "heavenliness" for "heavens." It seems most likely that "hey" -has been written as if affixed to "ward" (_i.e. "regard," "deeming,"_ -or _"reward"_), or else to _"reward,"_ meaning, as usual, _regard_ -("Beholding"). See pp. 108 and 113. - -If "_an heyward_"--"long and brode all full of endless hevyns,"--were -to be rendered as "an high reward," revealed for the future along -with, though less clearly than, the divine pity for the pains of the -present, reference might be made to Revelation ix. pp. 47, 50: "It is -a joy, a bliss, an endless satisfying to me that ever suffered Passion -for thee." ... "In this feeling mine understanding was lifted up into -Heaven: and there I saw three heavens"; and to Rev. x. p. 51: "then -with a glad Cheer our Lord looked into His Side and beheld, rejoicing. -With His sweet looking He led forth the understanding of His creature -by the same wound into His Side within. And then He shewed a fair -delectable place, and large enough for all mankind that shall be saved -to rest in peace and in love." - -But "Regard" (scope of true, continuing, divine Sight, Insight, -All-comprehending sight) seems more likely to be the true rendering. -"Long and broad" go strangely with the word, but on p. 113 the _length -and breadth_ of the garments is interpreted immediately after the -colour of the eyes, and is said to betoken that "He hath in Him, all -Heavens, and all Joy and Bliss," and indeed these words but fill out -the idea of the more frequently used "high" to signify the "enclosing" -of "endless heavens:" that Sphere of "fulness" which is infinite. -With this passage may be compared one below, on p. 113: "The Merciful -Beholding of His loving Cheer fulfilled all earth and descended -down with Adam into hell, ... and thus Mercy and Pity dwelleth with -mankind unto the time we come up into Heaven." The other, the Inward, -the _high_ Beholding or Regard it not said to "fill" Heaven, but to -be "full of" endless Heavens. So elsewhere it is said that in our -_Sense-soul_, the lower part of human nature, _God dwells_, but that -our _Substance_, the higher part, _dwells in God_. (The regard of Mercy -and Pity is with the Sense-soul; the high Regard of Joy and Bliss is -with the Substance.) P. 132, chap. lv.: "I saw that our Substance is in -God, and also I saw that in our Sense-soul God is." lvi. p. 135:" The -worshipful City that our Lord Jesus sitteth in, it is our Sense-part, -in which He is enclosed; and our Nature-Substance is beclosed in Jesus, -with the blessed Soul of Christ sitting in rest in the Godhead." - -[8] "lofly cher." - -[9] "I reson sothly we owen." - -[10] See p. 112, the "high reward." - -[11] "which wer disposed to travel." - -[12] "even fornempts" = strait opposite. - -[13] _i.e._ equal (MS. "even like"). - -[14] S. de Cressy: "anaved"; MS. "anew." - -[15] _i.e._ equal--see p. 114. "All of the Charity of God," the mutual -love that also embraces created souls, p. 118. - -[16] "the slade." - -[17] "the slade." - -[18] "mischief." - -[19] "wilfully" = voluntarily, of His own Will as God. - -[20] purpose, intent, thought or speech. - -[21] "langor." - -[22] _i.e._ painful toil. "He sitteth ... in peace and rest. And -the Godhead ruleth and careth for heaven and earth and all that is" -(lxvii.). - -[23] "honest." - -[24] "wilfully." - -[25] "wyde and syde" = wide and long. - -[26] But see also xxxix. p. 81, lxxx. p. 194. - - - - - CHAPTER LII - - "We have now matter of mourning: for our sin is cause of Christ's -pains; and we have, lastingly, matter of joy: for endless love made Him - to suffer" - - -And thus I saw that God rejoiceth that He is our Father, and God -rejoiceth that He is our Mother, and God rejoiceth that He is Very -Spouse and our soul is His loved Wife. And Christ rejoiceth that He -is our Brother, and Jesus rejoiceth that He is our Saviour. These are -five high joys, as I understand, in which He willeth that we enjoy; Him -praising, Him thanking, Him loving, Him endlessly blessing. - -All that shall be saved, we have in us, for the time of this life, a -marvellous mingling[1] both of weal and woe: we have in us our Lord -Jesus uprisen, we have in us the wretchedness and the mischief of -Adam's falling, dying. By Christ we are steadfastly kept, and by His -grace touching us we are raised into sure trust of salvation. And by -Adam's falling we are so broken, in our feeling, in diverse manners -by sins and by sundry pains, in which we are made dark, that scarsely -we can take any comfort. But in our intent[2] we abide in God, and -faithfully trust to have mercy and grace; and this is His own working -in us. And of His goodness He openeth the eye of our understanding, by -which we have sight, sometime more and sometime less, according as God -giveth ability to receive. And now we are raised into the one, and now -we are suffered to fall into the other. - -And thus is this medley so marvellous in us that scarsely we know -of our self or of our even-Christian in what way we stand, for the -marvellousness of this sundry feeling. But that same Holy Assent, -_that_ we assent to God when we feel Him, truly setting our will to be -with Him, with all our heart, and with all our soul, and with all our -might. And then we hate and despise our evil stirrings and all that -might be occasion of sin, spiritual and bodily.[3] And yet nevertheless -when this sweetness is hid, we fall again into blindness, and so into -woe and tribulation in diverse manners. But then is this our comfort, -that we _know in our faith_ that by virtue of Christ which is our -Keeper, we assent never thereto, but we groan there-against, and dure -on, in pain and woe, praying, unto that time that He sheweth Him again -to us. - -And thus we stand in this medley all the days of our life. But He -willeth that we trust that He is lastingly with as. And that in -three manner.--He is with us in Heaven, very Man, in His own Person, -us updrawing; and that was shewed in [the Shewing of] the Spiritual -Thirst. And He is with us in earth, us leading; and that was shewed -in the Third [Shewing], where I saw God in a Point. And He is with us -in our soul, endlessly dwelling, us ruling and keeping; and that was -shewed in the Sixteenth [Shewing], as I shall tell. - -And thus in the Servant was shewed the scathe and blindness of Adam's -falling; and in the Servant was shewed the wisdom and goodness of -God's Son. And in the Lord was shewed the ruth and pity of Adam's woe, -and in the Lord was shewed the high nobility and the endless worship -that Mankind is come to by the virtue of the Passion and death of His -dearworthy Son. And therefore mightily He joyeth in his falling for the -high raising and fulness of bliss that Mankind is come to, overpassing -that we should have had if he had not fallen.--And thus to see this -overpassing nobleness was mine understanding led into God in the same -time that I saw the Servant fall. - -And thus we have, now, matter of mourning: for our sin is cause of -Christ's pains; and we have, lastingly, matter of joy: for endless love -made Him to suffer. And therefore the creature that seeth and feeleth -the working of love by grace, hateth nought but sin: for of all things, -to my sight, love and hate are [the] hardest and most unmeasureable -contraries. And notwithstanding all this, I saw and understood in our -Lord's meaning that we may not in this life keep us from sin as wholly -in full cleanness as we shall be in Heaven. But we may well by grace -keep us from the sins which would lead us to endless pains, as Holy -Church teacheth us; and eschew venial [ones] reasonably up to our -might. And if we by our blindness and our wretchedness any time fall, -we should readily rise, knowing the sweet touching of grace, and with -all our will amend us upon the teaching of Holy Church, according as -the sin is grievous, and go forthwith to God in love; and neither, on -the one side, fall over low, inclining to despair, nor, on the other -side, be over-reckless, as if we made no matter of it[4]; but nakedly -acknowledge our feebleness, finding that we may not stand a twinkling -of an eye but by Keeping of grace, and reverently cleave to God, on Him -only trusting. - -For after one wise is the Beholding by[5] God, and after another wise -is the Beholding by[6] man. For it belongeth to man meekly to accuse -himself, and it belongeth to the proper Goodness of our Lord God -courteously to excuse man. And these be two parts that were shewed in -the double Manner of Regard with which the Lord beheld the falling of -His loved Servant. The one was shewed outward, very meekly and mildly, -with great ruth and pity; and that of endless Love. And right thus -willeth our Lord that we accuse our self, earnestly and truly seeing -and knowing our falling and all the harms that come thereof; seeing -and learning[7] that we can never restore it; and therewith that we -earnestly and truly see and know His everlasting love that He hath to -us, and His plenteous mercy. And thus graciously to see and know both -together is the meek accusing that our Lord asketh of us, and Himself -worketh it where it is. And this is the lower part of man's life, and -it was shewed in the [Lord's] _outward_ manner of Regard. In which -shewing I saw _two_ parts: the one is the rueful falling of man, the -other is the worshipful Satisfaction[8] that our Lord hath made for man. - -The other manner of Regard was shewed _inward_: and that was more -highly and all [fully] _one_.[9] For the life and the virtue that we -have in the lower part is of the higher, and it cometh down to us [from -out] of the Natural love of the [high] Self, by [the working of] grace. -Atwix [the life of] the one and [the life of] the other there is right -nought: for it is all one love. Which one blessed love hath now, in us, -double working: for in the lower part are pains and passions, mercies -and forgiveness, and such other that are profitable; but in the higher -part are none of these, but all one high love and marvellous joy: -in[10] which joy all pains are highly restored. And in this [time] our -Lord showed not only our Excusing[11] [from blame, in His beholding of -our higher part], but the worshipful nobility that He shall bring us -to [by the working of grace in our lower part], turning all our blame -[that is therein, from our falling] into endless worship [when we be -oned to the high Self above].[12] - -[1] "medlour," "medle." - -[2] "menyng." - -[3] "And thus is this medle so mervelous in us that onethys we knowen -of our selfe or of our evyn Cristen in what way we stonden for the -marveloushede of this sundry felyng. But that ilke holy assent that we -assenten to God when we feel hym truly willand to be with him with al -our herte, with al our soule and with al our myte, and than we haten -and dispisen our evil sterings and al that myte be occasion of synne -gostly and bodily." - -[4] "gove no fors" = gave it no force. - -[5] "of." - -[6] "of." - -[7] "witand" = witting. - -[8] "Asseth." - -[9] "and al on"--perhaps for _all is one_. - -[10] "in" = _in, into,_ or _unto_. - -[11] _i.e. Exculpating_--as in Romans ii. 15. - -[12] "Man,--seeing he is not a simple nature--in one aspect of his -being, which is the better, and that I may speak more openly what I -ought to speak, his very self, is immortal; but on the other side, -which is weak and fallen, and which alone is known to those who have -no faith except in sensible things, he is obnoxious to mortality and -mutability."--From the _Didascolon_ of Hugo of St Victor, as quoted in -F. D. Maurice's _Mediæval Philosophy_, p. 147. - - - - - CHAPTER LIII - -"In every soul that shall be saved is a Godly Will that never assented -to sin, nor ever shall." "Ere that He made us He loved us, and when we - were made we loved Him" - - -And I saw that He willeth that we understand He taketh not harder the -falling of any creature that shall be saved than He took the falling of -Adam, which, we know, was endlessly loved and securely kept in the time -of all his need, and now is blissfully restored in high overpassing -joy. For our Lord is so good, so gentle, and so courteous, that He may -never assign default [in those] in whom He shall ever be blessed and -praised. - -And in this that I have now told was my desire in part answered, and my -great difficulty[1] some deal eased, by the lovely, gracious Shewing of -our good Lord. In which Shewing I saw and understood full surely that -in every soul that shall be saved is a Godly Will that never assented -to sin, nor ever shall: which Will is so good that it may never will -evil, but evermore continually it willeth good; and worketh good in the -sight of God. Therefore our Lord willeth that we know this in the Faith -and the belief; and especially that we have all this blessed Will whole -and safe in our Lord Jesus Christ. For that same Kind[2] that Heaven -shall be filled with behoveth needs, of God's rightfulness, so to have -been knit and oned to Him, that therein was kept a Substance -which might never, nor should, be parted from Him; and _that_ through -His own Good Will in His endless foreseeing purpose. - -But notwithstanding this rightful knitting and this endless oneing, yet -the redemption and the again-buying of mankind is needful and speedful -in everything, as it is done for the same intent and to the same end -that Holy Church in our Faith us teacheth. - -For I saw that God _began_ never to love mankind: for right the same -that mankind shall be in endless bliss, fulfilling the joy of God as -anent His works, right so the same, mankind hath been in the foresight -of God: known and loved from without beginning in his[3] rightful -intent. By the endless assent of the full accord of all the Trinity, -the Mid-Person willed to be Ground and Head of this fair Kind: out of -Whom we be all come, in Whom we be all enclosed, into Whom we shall -all wend,[4] in Him finding our full Heaven in everlasting joy, by the -foreseeing purpose of all the blessed Trinity from without beginning. - -For ere that He made us He loved us, and when we were made we loved -Him. And this is a Love that is _made_, [to our Kindly Substance], [by -virtue] of the Kindly Substantial _Goodness_ of the Holy Ghost; Mighty, -in Reason, [by virtue] of the _Might_ of the Father; and Wise, in Mind, -[by virtue] of the _Wisdom_ of the Son. And thus is Man's Soul made by -God and in the same point knit to God. - -And thus I understand that man's Soul is made of nought: that is to -say, it is made, but of nought that is made. And thus:--When God -should make man's body He took the clay of earth, which is a matter -mingled and gathered of all bodily things; and thereof He made man's -body. But to the making of man's Soul He would take right nought, but -made it. And thus is the Nature-made rightfully oned to the Maker, -which is Substantial Nature not-made: that is, God. And therefore it is -that there may nor shall be right nought atwix God and man's Soul. - -And in this endless Love man's Soul is kept whole, as the matter of the -Revelations signifieth and sheweth: in which endless Love we be led -and kept of God and never shall be lost. For He willeth we[5] be aware -that our Soul is a life, which life of His Goodness and His Grace shall -last in Heaven without end, Him loving, Him thanking, Him praising. And -right the same that we shall be without end, the same we were treasured -in God and hid, known and loved from without beginning. - -Wherefore He would have us understand that the noblest thing that ever -He made is mankind: and the fullest Substance and the highest Virtue is -the blessed Soul of Christ. And furthermore He would have us understand -that His[6] dear worthy Soul [of Manhood] was preciously knit to Him in -the making [by Him of Manhood's Substantial Nature] which knot is so -subtle and so mighty that (it)[7]--[man's soul]--is oned into God: in -which oneing it is made endlessly holy. Furthermore He would have us -know that all the souls that shall be saved in Heaven without end, are -knit and oned in this oneing and made holy in this holiness. - -[1] "awer" = awe, travail of perplexity, dilemma--see l. note 3. - -[2] Man's nature. - -[3] Or (it may be): "In His Rightful Intent ... the Mid-Person -willed...." - -[4] "wynden." - -[5] "wetyn" = wit. - -[6] S. de Cressy has "this "; the word in the MS. is more like "his." - -[7] The pronoun "it" given by S. de Cressy is omitted in the MS. The -meaning is, perhaps, that the Manhood-Substance, or Soul of Christ, -was in its making, by the Second Person in the Trinity, so united to -Himself that Man's Substance and each man's soul (in salvation), being -one with it, are one with God the Son. See li. p. 117. - - - - - CHAPTER LIV - - "Faith is nought else but a right understanding, with true belief and -sure trust, of our Being: that we are in God, and God is in us: Whom we - see not" - - -And because of this great, endless love that God hath to all Mankind, -He maketh no disparting in love between the blessed Soul of Christ and -the least soul that shall be saved. For it is full easy to believe and -to trust that the dwelling of the blessed Soul of Christ is full high -in the glorious Godhead, and verily, as I understand in our Lord's -signifying, where the blessed Soul of Christ is, there is the Substance -of all the souls that shall be saved by Christ. - -Highly ought we to rejoice that God dwelleth in our soul, and much more -highly ought we to rejoice that our soul dwelleth in God. Our soul is -_made_ to be God's dwelling-place; and the dwelling-place of the soul -is God, Which is _unmade_. And high understanding it is, inwardly to -see and know that God, which is our Maker, dwelleth in our soul; and an -higher understanding it is, inwardly to see and to know that our soul, -that is made, dwelleth in God's Substance: of which Substance, God, we -are that we are. - -And I saw no difference between God and our Substance: but as it were -all God; and yet mine understanding took that our Substance is in God: -that is to say, that God is God, and our Substance is a creature in -God. For the Almighty Truth of the Trinity is our Father: for He made -us and keepeth us in Him; and the deep Wisdom of the Trinity is our -Mother, in Whom we are all enclosed; the high Goodness of the Trinity -is our Lord, and in Him we are enclosed, and He in us. We are enclosed -in the Father, and we are enclosed in the Son, and we are enclosed -in the Holy Ghost. And the Father is enclosed in us, and the Son is -enclosed in us, and the Holy Ghost is enclosed in us: Almightiness, -All-Wisdom, All-Goodness: one God, one Lord. - -And our faith is a Virtue that cometh of our Nature-Substance into our -Sense-soul by the Holy Ghost; in which all our virtues come to us: for -without that, no man may receive virtue. For it is nought else but a -right understanding, with true belief, and sure trust, of our Being: -that we are in God, and God in us, Whom we see not. And this virtue, -with all other that God hath ordained to us coming therein, worketh -in us great things. For Christ's merciful working is in us, and we -graciously accord to Him through the gifts and the virtues of the Holy -Ghost. This working maketh that we are Christ's children, and Christian -in living. - - - - - CHAPTER LV - - "Christ is our Way"--"Mankind shall be restored from double death" - - -And thus Christ is our Way, us surely leading in His laws, and Christ -in His body mightily beareth us up into heaven. For I saw that -Christ, us all having in Him that shall be saved by Him, worshipfully -presenteth His Father in heaven with us; which present full thankfully -His Father receiveth, and courteously giveth it to His Son, Jesus -Christ: which gift and working is joy to the Father, and bliss to the -Son, and pleasing to the Holy Ghost. And of all things that belong to -us [to do], it is most pleasing to our Lord that we enjoy in this joy -which is in the blessed Trinity [in virtue] of our salvation. (And this -was seen in the Ninth Shewing, where it speaketh more of this matter.) -And notwithstanding all our feeling of woe or weal, God willeth that -we should understand and hold[1] by faith that we are more verily in -heaven than in earth. - -Our Faith cometh of the natural Love of our soul, and of the clear -light of our Reason, and of the steadfast Mind which we have from[2] -God in our first making. And what time that our soul is inspired into -our body, in which we are made sensual, so soon mercy and grace begin -to work, having of us care and keeping with pity and love: in which -working the Holy Ghost formeth, in our Faith, _Hope_ that we shall come -again up above to our Substance, into the Virtue of Christ, increased -and fulfilled through the Holy Ghost. Thus I understood that the -sense-soul is grounded in Nature, in Mercy, and in Grace: which Ground -enableth us to receive gifts that lead us to endless life. - -For I saw full assuredly that our Substance is in God, and also I saw -that in our sense-soul[3] God is: for in the self-[same] point that -our Soul is made sensual, in the self-[same] point is the City of God -ordained to Him from without beginning; into which seat He cometh, -and never shall remove [from] it. For God is never out of the soul: -in which He dwelleth blissfully without end. And this was seen in the -Sixteenth Shewing where it saith: _The place that Jesus taketh in our -soul, He shall never remove [from] it_. And all the gifts that God may -give to creatures, He hath given to His Son Jesus for us: which gifts -He, dwelling in us, hath enclosed in Him unto the time that we be waxen -and grown,--our soul with our body and our body with our soul, either -of them taking help of other,--till we be brought up unto stature, as -nature worketh. And then, in the ground of nature, with working of -mercy, the Holy Ghost graciously inspireth into us gifts leading to -endless life. - -And thus was my understanding led of God to see in Him and to -understand, to perceive and to know, that our soul is _made-trinity_, -like to the unmade blissful Trinity,[4] known and loved from without -beginning, and in the making oned to the Maker, as it is aforesaid. -This sight was full sweet and marvellous to behold, peaceable, restful, -sure, and delectable. - -And because of the worshipful oneing that was thus made by God -betwixt the soul and body, it behoveth needs to be that mankind shall -be restored from double death: which restoring might never be until -the time that the Second Person in the Trinity had taken the lower[5] -part of man's nature; to Whom the highest[6] [part] was oned in the -First-making. And these two parts were in Christ, the higher and the -lower: which is but one Soul; the higher part was one in peace with -God, in full joy and bliss; the lower part, which is sense-nature,[7] -suffered for the salvation of mankind. - -And these two parts [in Christ] were seen and felt in the Eighth -Shewing, in which my body was fulfilled with feeling and mind of -Christ's Passion and His death, and furthermore with this was a subtile -feeling and privy inward sight of the High Part which I was shewed in -the same time when I could not, [even] for the friendly[8] proffer -[made to me], look up into Heaven: and that was because of that mighty -beholding [that I had] of the Inward Life. Which Inward Life is that -High Substance, that precious Soul, [of Christ], which is endlessly -rejoicing in the Godhead. - -[1] "feythyn." - -[2] "of." - -[3] "sensualite." - -[4] Wisdom, Truth, Love or Goodness, p. 93. - -[5] the Sense-soul. - -[6] the Substance. - -[7] "sensualite." - -[8] "wher I myte not for the mene profir lokyn up on to hevyn." "mene" -= medium, is perhaps a sub. in the gen. = intervenor's, intermediary's. -See xix. p. 42 and xxxv. p. 70, S. de Cressy has: "Where I might not -for the mean profer look up"; Collins: "for the meanwhile." - - - - - CHAPTER LVI - - "God is nearer to us than our own soul" "We can never come to full - knowing of God till we know first clearly our own Soul" - - -And thus I saw full surely that it is readier to us to come to -the knowing of God than to know our own Soul. For our Soul is so -deep-grounded in God, and so endlessly treasured, that we may not come -to the knowing thereof till we have first knowing of God, which is the -Maker, to whom it is oned. But, notwithstanding, I saw that we have, -for fulness, to desire wisely and truly to know our own Soul: whereby -we are learned to seek it where it is, and that is, in God. And thus by -gracious leading of the Holy Ghost, we should know them both in one: -whether we be stirred to know God or our Soul, both [these stirrings] -are good and true. - -God is nearer to us than our own Soul: for He is [the] Ground in whom -our Soul standeth, and He is [the] Mean that keepeth the Substance -and the Sense-nature together so that they shall never dispart. For -our soul sitteth in God in very rest, and our soul standeth in God in -very strength, and our Soul is kindly rooted in God in endless love: -and therefore if we will have knowledge of our Soul, and communing and -dalliance therewith, it behoveth to seek unto our Lord God in whom it -is enclosed. (And of this enclosement I saw and understood more in the -Sixteenth Shewing, as I shall tell.) - -And as anent our Substance and our Sense-part, both together may -rightly be called our Soul:[1] and that is because of the oneing that -they have in God. The worshipful City that our Lord Jesus sitteth in is -our Sense-soul, in which He is enclosed: and our Kindly Substance is -enclosed in Jesus with the blessed Soul of Christ sitting in rest in -the Godhead. - -And I saw full surely that it behoveth needs to be that we should be -in longing and in penance unto the time that we be led so deep into -God that we verily and truly know our own Soul. And truly I saw that -into this high deepness our good Lord Himself leadeth us in the same -love that He made us, and in the same love that He bought us by Mercy -and Grace through virtue of His blessed Passion. And notwithstanding -all this, we may never come to full knowing of God till we know first -clearly our own Soul. For until the time that our Soul is in its full -powers[2] we cannot be all fully holy: and that is [until the time] -that our Sense-soul by the virtue of Christ's Passion be brought up to -the Substance, with all the profits of our tribulation that our Lord -shall make us to get by Mercy and Grace. - -I had, in part, [experience of the] Touching [of God in the soul], -and it is grounded in Nature. That is to say, our Reason is grounded -in God, which is Substantial Naturehood.[3] [Out] of this Substantial -Naturehood Mercy and Grace springeth and spreadeth into us, working all -things in fulfilling of our joy: these are our Ground in which we have -our Increase and our Fulfilling. - -These be three properties in one Goodness: and where one worketh, all -work in the things which be _now_ belonging to us. God willeth that we -understand [this], desiring with all our heart to have knowing of them -more and more unto the time that we be fulfilled: for fully to know -them is nought else but endless joy and bliss that we shall have in -Heaven, which God willeth should be begun here in knowing of His love. - -For only by our Reason we may not profit, but if we have evenly -therewith Mind and Love: nor only in our Nature-Ground that we have -in God we may not be saved but if we have, coming of the same Ground, -Mercy and Grace. For of these three working all together we receive -all our Goodness. Of the which the first [gifts] are goods of Nature: -for in our First making God gave us as full goods as we might receive -in our spirit alone,[4]--and also greater goods; but His foreseeing -purpose in His endless wisdom willed that we should be double. - -[1] "& anempts our substance and sensualite it may rytely be clepid our -soule." - -[2] "the full myts." - -[3] "I had in partie touching and it is grounded in kynd: that is to -sey, our reson is groundid in God, which is substantial kyndhede." - -[4] "ffor in our first makyng God gaf us as ful goods and also greter -godes as we myte receivin only in our spirite." In the MS. the word -"spirit" is used only here, where it means "the Substance." - - - - - CHAPTER LVII - - "In Christ our two natures are united" - - -And anent our Substance He made us noble, and so rich that evermore we -work His will and His worship. (Where I say "we," it meaneth Man that -shall be saved.) For soothly I saw that we are that which He loveth, -and do that which Him pleaseth, lastingly without any stinting: and -[that by virtue] of the great riches and of the high noble virtues by -measure come to our soul what time it is knit to our body: in which -knitting we are made Sensual. - -And thus in our Substance we are full, and in our Sense-soul we fail: -which failing God will restore and fulfil by working of Mercy and Grace -plenteously flowing into us out of His own Nature-Goodness.[1] And thus -His Nature-Goodness maketh that Mercy and Grace work in us, and the -Nature-goodness that we have of Him enableth us to receive the working -of Mercy and Grace. - -I saw that our nature is in God whole: in which [whole nature of -Manhood] He maketh diversities flowing out of Him to work His will: -whom Nature keepeth, and Mercy and Grace restoreth and fulfilleth. And -of these none shall perish: for our nature that is the higher part is -knit to God, in the making; and God is knit to our nature that is the -lower part, in our flesh-taking: and thus in Christ our two natures are -oned. For the Trinity is comprehended in Christ, in whom our higher -part is grounded and rooted; and our lower part the Second Person hath -taken: which nature first to Him was made-ready.[2] For I saw full -surely that all the works that God hath done, or ever shall, were fully -known to Him and aforeseen from without beginning. And for Love He made -Mankind, and for the same Love would be Man. - -The next[3] Good that we receive is our Faith, in which our -profiting beginneth. And it cometh [out] of the high riches of our -nature-Substance into our Sensual soul, and it is grounded in us -through the Nature-Goodness of God, by the working of Mercy and Grace. -And thereof come all other goods by which we are led and saved. For the -Commandments of God come therein: in which we ought to have two manners -of understanding: [the one is that we ought to understand and know] -which are His biddings, to love and to keep them; the other is that we -ought to know His forbiddings, to hate and to refuse them. For in these -two is all our working comprehended. Also in our faith come the Seven -Sacraments, each following other in order as God hath ordained them to -us: and all manner of virtues. - -For the same virtues that we have received of our Substance, given to -us in Nature by the Goodness of God,--the same virtues by the working -of Mercy are given to us in Grace through the Holy Ghost, _renewed_: -which virtues and gifts are treasured to us in Jesus Christ. For in -that same[4] time that God knitted Himself to our body in the Virgin's -womb, He took our Sensual soul:[5] in which taking He, us all having -enclosed in Him, oned it to our Substance: in which oneing He was -perfect Man. For Christ having knit in Him each[6] man that shall be -saved, is perfect Man. Thus our Lady is our Mother in whom we are all -enclosed and of her born,[7] in Christ: (for she that is Mother of our -Saviour is Mother of all that shall be saved in our Saviour;) and our -Saviour is our Very Mother in whom we be endlessly borne,[8] and never -shall come out of Him. - -Plenteously and fully and sweetly was this shewed, and it is spoken of -in the First, where it saith: _We are all in Him enclosed and He is -enclosed in us_. And that [enclosing of Him in us] is spoken of in the -Sixteenth Shewing, where it saith: _He sitteth in our soul_. - -For it is His good-pleasure to reign in our Understanding blissfully, -and sit in our Soul restfully, and to dwell in our Soul endlessly, -us all working into Him: in which working He willeth that we be His -helpers, giving to Him all our attending, learning His lores, keeping -His laws, desiring that all be done that He doeth; truly trusting in -Him. - -For soothly I saw that our Substance is in God.[9] - -[1] "kynde godhede." - -[2] "adyte." - -[3] or the _first_. - -[4] "ilk" = "same." - -[5] Here, as above, the MS. term for the "_Sensual soul_" is the -"_Sensualite_." - -[6] "ilk" = "each." - -[7] The MS. word is in both cases "borne," which may mean either _born_ -or _borne_. S. de Cressy gives "born" both for the first word and the -second. See lx. "He sustaineth us within Himself in love," etc.; and -lxiii. "In the taking of our nature He quickened us," etc. - -[8] See preceding note. - -[9] From _The Scale [or Ladder] of Perfection,_ by Walter Hilton -(Fourteenth century), edition of 1659, Part III. ch. ii.:-- - -"The soule of a man is a life consisting of three powers, _Memory, -Understanding,_ and _Will,_ after the image and likeness of the blessed -Trinity.... Whereby you may see, that man's soule (which may be called -a created Trinity) was in its natural state replenished in its three -powers, with the remembrance, sight, and love of the most blessed -uncreated Trinity, which is God.... But when Adam sinned, choosing -love and delight in himselfe, and in the creatures, he lost all his -excellency and dignity, and thou also in him." - -Ch. III. Sec. i. "And though we should prove not to be able to recover -it fully here in this life, yet should we desire and endeavour to -recover the image and likeness of the dignity we had, so that our soul -might be reformed as it were in a shadow by grace to the image of the -Trinity which we had by nature, and hereafter shall have fully in -bliss...." Sec. ii. "Seeke then that which thou hast lost, that thou -mayest finde it; for well I wote, whosoever once hath an inward sight, -but a little of that dignity and that spirituall fairness which a soule -hath by creation, and shall have again by grace, he will loath in his -heart all the blisse, the liking, and the fairnesse of this world.... -Nevertheless as thou hast not as yet seen what it is fully, for thy -spiritual eye is not yet opened, I shall tell thee one word for all, in -the which thou shalt seeke, desire, and finde it; for in that one word -is all that thou hast lost. This word is Jesus.... If thou feelest in -thy heart a great desire to Jesus ... then seekest thou well thy Lord -Jesus. And when thou feelest this desire to God, or to Jesus (for it -is all one) holpen and comforted by a ghostly might, insomuch that it -is turned into love, affection, and spiritual fervour and sweetnesse, -into light and knowing of truth, so that for the time the point of thy -thought is set upon no other created thing, nor feeleth any stirring -of vain-glory, nor of selfe-love, nor any other evill affection (for -they cannot appear at that time) but this thy desire is onely enclosed, -rested, softened, suppled, and annoynted in Jesus, then hast thou found -somewhat of Jesus; I mean not him as he is, but a shadow of him; for -the better that thou findest him, the more shalt thou desire him. Then -observe by what manner of Prayer or Meditation or exercise of Devotion -thou findest greatest and purest desire stirred up in thee to him, and -most feeling of him, by that kind of prayer, exercise, or worke seekest -thou him best, and shalt best finde him.... - -"See then the mercy and courtesie of Jesus. Thou hast lost him, but -where? soothly in thy house, that is to say, in thy soul, that if -thou hadst lost all thy reason of thy soule, by its first sinne, thou -shouldst never have found him again; but he left thee thy reason, and -so he is still in thy soule, and never is quite lost out of it. - -"Nevertheless, thou art never the nearer him, till thou hast found -him. He is in thee, though he be lost from thee; but thou art not in -him, till thou hast found him. This is his mercy also, that he would -suffer himself to be lost onely where he may be found, so that thou -needest not run to _Rome_, nor to _Jerusalem_ to seeke him there, but -turne thy thoughts into thy owne soule, where he is hid, as the Prophet -saith; _Truly thou art the hidden God_, hid in thy soule, and seek him -there. Thus saith he himselfe in the Gospel; _The kingdome of heaven is -likened to a treasure hid in the field, the which when a man findeth, -for joy thereof, he goeth and selleth all that he hath, and buyeth that -field_. Jesus is a treasure hid in the soule.... - -"As long as Jesus findeth not his image reformed in thee, he is -strange, and the farther from thee: therefore frame and shape thyself -to be arrayed in his likenesse, that is in humility and charity, which -are his liveries, and then will he know thee, and familiarly come -to thee, and acquaint thee with his secrets. Thus saith he to his -Disciples; _Who so loveth me, he shall be loved of my Father, and I -will manifest my selfe unto him_. There is not any vertue nor any good -work that can make thee like to our Lord, without Humility and Charity, -for these two above all other are most acceptable ('most leyf') to -him, which appeareth plainly in the Gospel, where our Lord speaketh of -humility thus; _Learn of me, for I am meeke and humble in heart_. He -saith not, learn of me to go barefoot, or to go into the desart, and -there to fast forty dayes, nor yet to choose to your selves Disciples -(as I did) but learne of me meeknesse, for I am meek and lowly in -heart. Also of charity he saith thus; _This is my Commandment, that ye -love one another as I loved you, for by that shall men know you for -my Disciples_. Not that you worke miracles, or cast out Devills, or -preach, or teach, but that each one of you love one another in charity. -If therefore thou wilt be like him, have humility and charity. Now thou -knowest what charity is, _viz._ To love thy neighbour as thy selfe." - -Chap. IV. Sec. 1.... "Now I shall tell thee (according to my feeble -ability) how thou mayest enter into thy selfe to see the ground of sin, -and destroy it as much as thou canst, and so recover a part of thy -souls dignity.... Draw in thy thoughts ... and set thy intent and full -purpose, as if thou wouldst not seek nor find any thing but onely the -grace and spiritual presence of Jesus." - -"This will be painful; for vaine thoughts will presse into thy heart -very thick, to draw thy minde down to them. And in doing thus, thou -shalt find somewhat, but not Jesus whom thou seekest, but onely a naked -remembrance of his name. But what then shalt thou finde? Surely this; -A darke and ill-favoured image of thy owne soule, which hath neither -light of knowledge nor feeling of love of God.... This is not the image -of Jesus, but the image of sin, which St Paul calleth a _body of sinne -and of death_.... Peradventure now thou beginnest to thinke with thy -selfe what this image is like, and that thou shouldst not study much -upon it, I will tell thee. It is like no bodily thing; What is it then -saist thou? Verily it is _nought_, or no reall thing, as thou shalt -finde, if thou try by doing as I have spoken; that is, draw in thy -thoughts into thy selfe from all bodily things, and then shalt thou -find right _nought_ wherein thy soule may rest. - -"This _nothing_ is nought else but darknesse of conscience, and a -lacking of the love of God and of light; as sin is nought but a want -of good, if it were so that the ground of sin was much abated and -dryed up in thee, and thy soule was reformed right as the image of -Jesus; then if thou didst draw into thy selfe thy heart, thou shouldst -not find this _Nought_, but thou shouldst find Jesus; not only the -naked remembrance of this name, but Jesus Christ in thy soule readily -teaching thee, thou shouldst there find light of understanding, and -no darknesse of ignorance, a love and liking of him; and no pain of -bitternesse, heavinesse, or tediousenesse of him.... - -"And here also thou must beware that thou take Jesus Christ into thy -thoughts against this darknesse in thy mind, by busie prayer and -fervent desire to God, not setting the point of thy thoughts on that -foresaid _Nought_, but on Jesus Christ whom thou desirest. Think -stifly on his passion, and on his Humility, and through his might thou -shalt arise. Do as if thou wouldst beate downe this darke image, and -go through-stitch with it. Thou shalt hate ('agryse') and loath this -darknesse and this _Nought_, just as the Devill, and thou shalt despise -and all to break it ('brest it'). - -"For within this Nought is Jesus hid in his joy, whom thou shalt not -finde with all thy seeking, unlesse thou passe this darknesse of -conscience. - -"This is the ghostly travel I spake of, and the cause of all this -writing is to stir thee thereto, if thou have grace. This darknesse -of conscience, and this _Nought_ is the image of the first _Adam_: St -Paul knew it well, for he said thus of it; As we have before borne the -_image of the earthly man_, that is the first _Adam, right so that we -might now beare the image of the heavenly man_, which is Jesus, the -second _Adam_. St _Paul_ bare this image oft full heavily, for it was -so cumbersome to him, that he cryed out of it, saying thus; _O who -shall deliver me from this body and this image of death_. And then he -comforted himselfe and others also thus: _The grace_ of God through -Jesus Christ." - - - - - CHAPTER LVIII - - "All our life is in three: 'Nature, Mercy, Grace.' The high Might of - the Trinity is our Father, and the deep Wisdom of the Trinity is our - Mother, and the great Love of the Trinity is our Lord" - - -God, the blessed Trinity, which is everlasting Being, right as He is -endless from without beginning, right so it was in His purpose endless, -to make Mankind. Which fair Kind first was prepared[1] to His own -Son, the Second Person. And when He would, by full accord of all the -Trinity, He made us all at once; and in our making He knit us and oned -us to Himself: by which oneing we are kept as clear and as noble as -we were made. By the virtue of the same precious oneing, we love our -Maker and seek Him, praise Him and thank Him, and endlessly enjoy Him. -And this is the work which is wrought continually in every soul that -shall be saved: which is the Godly Will aforesaid. And thus in our -making, God, Almighty, is our Nature's Father; and God, All-Wisdom, is -our Nature's Mother; with the Love and the Goodness of the Holy Ghost: -which is all one God, one Lord. And in the knitting and the oneing He -is our Very, True Spouse, and we His loved Wife, His Fair Maiden: with -which Wife He is never displeased. For He saith: I love thee and thou -lovest me, and our love shall never be disparted in two. - -I beheld the working of all the blessed Trinity: in which beholding -I saw and understood these three properties: the property of the -Fatherhood, the property of the Motherhood, and the property of the -Lordhood, in one God. In our Father Almighty we have our keeping and -our bliss as anent our natural Substance, which is to us by our making, -without beginning. And in the Second Person in skill[2] and wisdom -we have our keeping as anent our Sense-soul: our restoring and our -saving; for He is our Mother, Brother, and Saviour. And in our good -Lord, the Holy Ghost, we have our rewarding and our meed-giving for our -living and our travail, and endless overpassing of all that we desire, -in His marvellous courtesy, of His high plenteous grace. - -For all our life is in _three_: in the first we have our Being, in the -second we have our Increasing, and in the third we have our Fulfilling: -the first is Nature, the second is Mercy, and the third is Grace. - -For the first, I understood that the high Might of the Trinity is our -Father, and the deep Wisdom of the Trinity is our Mother, and the great -Love of the Trinity is our Lord: and all this have we in Nature and in -the making of our Substance.[3] - -And furthermore I saw that the Second Person, which is our Mother as -anent the Substance, that same dearworthy Person is become our Mother -as anent the Sense-soul. For we are double by God's making: that is -to say, Substantial and Sensual. Our Substance is the higher part, -which we have in our Father, God Almighty; and the Second Person of -the Trinity is our Mother in Nature, in making of our Substance: in -whom we are grounded and rooted. And He is our Mother in Mercy, in -taking of our Sense-part. And thus our Mother is to us in diverse -manners working: in whom our parts are kept undisparted. For in our -Mother Christ we profit and increase, and in Mercy He reformeth us -and restoreth, and, by the virtue of His Passion and His Death and -Uprising, oneth us to our Substance. Thus worketh our Mother in Mercy -to all His children which are to Him yielding[4] and obedient. - -And Grace worketh with Mercy, and specially in two properties, as it -was shewed: which working belongeth to the Third Person, the Holy -Ghost. He worketh _rewarding_ and _giving_. Rewarding is a large -giving-of-truth that the Lord doeth to him that hath travailed; -and giving is a courteous working which He doeth freely of Grace, -fulfilling and overpassing all that is deserved of creatures. - -Thus in our Father, God Almighty, we have our being; and in our Mother -of Mercy we have our reforming and restoring: in whom our Parts are -oned and all made perfect Man; and by [reward]-yielding and giving in -Grace of the Holy Ghost, we are fulfilled. - -And our Substance is [in] our Father, God Almighty, and our Substance -is [in][5] our Mother, God, All-wisdom; and our Substance is in our -Lord the Holy Ghost, God All-goodness. For our Substance is whole in -each Person of the Trinity, which is one God. And our Sense-soul is -only in the Second Person Christ Jesus; in whom is the Father and the -Holy Ghost: and in Him and by Him we are mightily taken out of Hell, -and out of the wretchedness in Earth worshipfully brought up into -Heaven and blissfully oned to our Substance: increased in riches and in -nobleness by all the virtues of Christ, and by the grace and working of -the Holy Ghost. - -[1] MS. "adyte to" = ordained to, made ready for. - -[2] MS. "Witt." - -[3] "in our substantiall makyng." - -[4] "buxum." - -[5] S. de Cressy gives the "in" twice missed in the Brit. Mus. MS. - - - - - CHAPTER LIX - -"Jesus Christ that doeth Good against evil is our Very Mother: we have - our Being of Him where the Ground of Motherhood beginneth,--with all - the sweet Keeping by Love, that endlessly followeth." - - -And all this bliss we have by Mercy and Grace: which manner of bliss we -might never have had nor known but if that property of Goodness which -is God had been contraried: whereby we have this bliss. For wickedness -hath been suffered to rise contrary to the Goodness, and the Goodness -of Mercy and Grace contraried against the wickedness and turned all to -goodness and to worship, to all these that shall be saved. For it is -the property in God which doeth good against evil. Thus Jesus Christ -that doeth good against evil is our Very Mother: we have our Being of -Him,--where the Ground of Motherhood beginneth,--with all the sweet -Keeping of Love that endlessly followeth. As verily as God is our -Father, so verily God is our Mother; and that shewed He in all, and -especially in these sweet words where He saith: _I it am_.[1] That is -to say, _I it am, the Might and the Goodness of the Fatherhood; I it -am, the Wisdom of the Motherhood; I it am, the Light and the Grace that -is all blessed Love: I it am, the Trinity, I it am, the Unity: I am the -sovereign Goodness of all manner of things. I am that maketh thee to -love: I am that maketh thee to long: I it am, the endless fulfilling of -all true desires._ - -For there the soul is highest, noblest, and worthiest, where it is -lowest, meekest, and mildest: and [out] of this _Substantial Ground_ we -have all our virtues in our Sense-part by gift of Nature, by helping -and speeding of Mercy and Grace: without the which we may not profit. - -Our high Father, God Almighty, which is Being, He knew and loved us -from afore any time: of which knowing, in His marvellous deep charity -and the foreseeing counsel of all the blessed Trinity, He willed that -the Second Person should become our Mother. Our Father [willeth], our -Mother worketh, our good Lord the Holy Ghost confirmeth: and therefore -it belongeth to us to love our God in whom we have our being: Him -reverently thanking and praising for[2] our making, mightily praying to -our Mother for[3] mercy and pity, and to our Lord the Holy Ghost for[4] -help and grace. - -For in these three is all our life: Nature, Mercy, Grace: whereof we -have meekness and mildness; patience and pity; and hating of sin and -of wickedness,--for it belongeth properly to virtue to hate sin and -wickedness. And thus is Jesus our Very Mother in Nature [by virtue] of -our first making; and He is our Very Mother in Grace, by taking our -nature made. All the fair working, and all the sweet natural office of -dearworthy Motherhood is impropriated[5] to the Second Person: for in -Him we have this Godly Will whole and safe without end, both in Nature -and in Grace, of His own proper Goodness. I understood three manners of -beholding of Motherhood in God: the first is grounded in our Nature's -_making_; the second is _taking_ of our nature,--and there beginneth -the Motherhood of Grace; the third is Motherhood of _working_,--and -therein is a forthspreading by the same Grace, of length and breadth -and height and of deepness without end. And all is one Love. - -[1] it is I. - -[2] MS. "of." - -[3] MS. "of." - -[4] MS. "of." - -[5] Or "appropriated to"; MS. "impropried" = made to be the property -of; assigned and consigned to. - - - - - CHAPTER LX - - "The Kind, loving, Mother" - - -But now behoveth to say a little more of this forthspreading, as I -understand in the meaning of our Lord: how that we be brought again by -the Motherhood of Mercy and Grace into our Nature's place, where that -we were made by the Motherhood of Nature-Love: which kindly-love, it -never leaveth us. - -Our Kind Mother, our Gracious Mother,[1] for that He would all wholly -become our Mother in all things, He took the Ground of His Works full -low and full mildly in the Maiden's womb. (And that He shewed in the -First [Shewing] where He brought that meek Maid afore the eye of mine -understanding in the simple stature as she was when she conceived.) -That is to say: our high God is sovereign Wisdom of all: in this low -place He arrayed and dight Him full ready in our poor flesh, Himself to -do the service and the office of Motherhood in all things. - -The Mother's service is nearest, readiest, and surest: [nearest, for -it is most of nature; readiest, for it is most of love; and surest][2] -for it is most of truth. This office none might, nor could, nor ever -should do to the full, but He alone. We know that all our mothers' -bearing is [bearing of] us to pain and to dying: and what is this but -that our Very Mother, Jesus, He--All-Love--beareth us to joy and to -endless living?--blessed may He be! Thus He sustaineth[3] us within -Himself in love; and travailed, unto the full time that He would suffer -the sharpest throes and the most grievous pains that ever were or ever -shall be; and died at the last. And when He had finished, and so borne -us to bliss, yet might not all this make full content to His marvellous -love; and that sheweth He in these high overpassing words of love: _If -I might suffer more, I would suffer more_. - -He might no more die, but He would not stint of working: wherefore then -it behoveth Him to feed us; for the dearworthy love of Motherhood hath -made Him debtor to us. The mother may give her child suck of her milk, -but our precious Mother, Jesus, He may feed us with Himself, and doeth -it, full courteously and full tenderly, with the Blessed Sacrament -that is precious food of my life; and with all the sweet Sacraments He -sustaineth us full mercifully and graciously. And so meant He in this -blessed word where that He said: _It is I[4] that Holy Church preacheth -thee and teacheth thee._ That is to say: _All the health and life of -Sacraments, all the virtue and grace of my Word, all the Goodness that -is ordained in Holy Church for thee, it is I_. The Mother may lay the -child tenderly to her breast, but our tender Mother, Jesus, He may -homely lead us into His blessed breast, by His sweet open side, and -shew therein part of the Godhead and the joys of Heaven, with spiritual -sureness of endless bliss. And that shewed He in the Tenth [Shewing], -giving the same understanding in this sweet word where He saith: _Lo! -how I loved thee_; looking unto [the Wound in] His side, rejoicing. - -This fair lovely word _Mother_, it is so sweet and so close in Nature -of itself[5] that it may not verily be said of none but of _Him_; -and to her that is very Mother of Him and of all. To the property of -Motherhood belongeth natural love, wisdom, and knowing; and it is -good: for though it be so that our bodily forthbringing be but little, -low, and simple in regard of our spiritual forthbringing, yet it is He -that doeth it in the creatures by whom that it is done. The Kindly,[6] -loving Mother that witteth and knoweth the need of her child, she -keepeth it full tenderly, as the nature[7] and condition of Motherhood -will. And as it waxeth in age, she changeth her working, but not her -love. And when it is waxen of more age, she suffereth that it be -beaten[8] in breaking down of vices, to make the child receive virtues -and graces. This working, with all that be fair and good, our Lord -doeth it in them by whom it is done: thus He is our Mother in Nature by -the working of Grace in the lower part for love of the higher part. And -He willeth that we know this: for He will have all our love fastened -to Him. And in this I saw that all our duty that we owe, by God's -bidding, to Fatherhood and Motherhood, for [reason of] God's Fatherhood -and Motherhood is fulfilled in true loving of God; which blessed love -Christ worketh in us. And this was shewed in all [the Revelations] and -especially in the high plenteous words where He saith: _It is I that -thou lovest_. - -[1] Our Mother by Nature, our Mother In Grace. - -[2] These clauses, probably omitted by mistake, are in S. de Cressy's -version. - -[3] S. de Cressy has "sustained." See lvii. p. 139. - -[4] "I it am." - -[5] "so kynd of the self." - -[6] "kynde." - -[7] "kind." - -[8] "bristinid." - - - - - CHAPTER LXI - -"By the assay of this falling we shall have an high marvellous knowing - of Love in God, without end. For strong and marvellous is that love - which may not, nor will not, be broken for trespass" - - -And in our spiritual forthbringing He useth more tenderness of keeping, -without any likeness: by as much as our soul is of more price in His -sight. He kindleth our understanding, He directeth our ways, He easeth -our conscience, He comforteth our soul, He lighteneth our heart, and -giveth us, in part, knowing and believing in His blissful Godhead, -with gracious mind in His sweet Manhood and His blessed Passion, with -reverent marvelling in His high, overpassing Goodness; and maketh us -to love all that He loveth, for His love, and to be well-pleased with -Him and all His works. And when we fall, hastily He raiseth us by -His lovely calling[1][2] and gracious touching. And when we be thus -strengthened by His sweet working, then we with all our will choose -Him, by His sweet grace, to be His servants and His lovers lastingly -without end. - -And after this He suffereth some of us to fall more hard and more -grievously than ever we did afore, as us thinketh. And then ween we -(who be not all wise) that all were nought that we have begun. But this -is not so. For it needeth us to fall, and it needeth us to see it. -For if we never fell, we should not know how feeble and how wretched -we are of our self, and also we should not fully know that marvellous -love of our Maker. For we shall see verily in heaven, without end, that -we have grievously sinned in this life, and notwithstanding this, we -shall see that we were never hurt in His love, we were never the less -of price in His sight. And by the assay of this falling we shall have -an high, marvellous knowing of love in God, without end. For strong -and marvellous is that love which may not, nor will not, be broken for -trespass. And this is one understanding of [our] profit. Another is the -lowness and meekness that we shall get by the sight of our falling: -for thereby we shall highly be raised in heaven; to which raising -we might[3] never have come without that meekness. And therefore it -needeth us to see it; and if we see it not, though we fell it should -not profit us. And commonly, first we fall and later we see it: and -both of the Mercy of God. - -The mother may suffer the child to fall sometimes, and to be hurt in -diverse manners for its own profit, but she may never suffer that any -manner of peril come to the child, for love. And though our earthly -mother may suffer her child to perish, our heavenly Mother, Jesus, may -not suffer us that are His children to perish: for He is All-mighty, -All-wisdom, and All-love; and so is none but He,--blessed may He be! - -But oftentimes when our falling and our wretchedness is shewed us, we -are so sore adread, and so greatly ashamed of our self, that scarcely -we find where we may hold us. But then willeth not our courteous Mother -that we flee away, for Him were nothing lother. But He willeth then -that we use the condition of a child: for when it is hurt, or adread, -it runneth hastily to the mother for help, with all its might. So -willeth He that we do, as a meek child saying thus: _My kind Mother, my -Gracious Mother, my dearworthy Mother, have mercy on me: I have made -myself foul and unlike to Thee, and I nor may nor can amend it but with -thine help and grace_. And if we feel us not then eased forthwith, be -we sure that He useth the condition of a wise mother. For if He see -that it be more profit to us to mourn and to weep, He suffereth it, -with ruth and pity, unto the best time, for love. And He willeth then -that we use the property of a child, that evermore of nature trusteth -to the love of the mother in weal and in woe. - -And He willeth that we take us mightily to the Faith of Holy Church and -find there our dearworthy Mother, in solace of true Understanding, with -all the blessed Common. For one single person may oftentimes be broken, -as it seemeth to himself, but the whole Body of Holy Church was never -broken, nor never shall be, without end. And therefore a sure thing it -is, a good and a gracious, to will meekly and mightily to be fastened -and oned to our Mother, Holy Church, that is, Christ Jesus. For the -food of mercy that is His dearworthy blood and precious water is -plenteous to make us fair and clean; the blessed wounds of our Saviour -be open and enjoy to heal us; the sweet, gracious hands of our Mother -be ready and diligently about us. For He in all this working useth the -office of a kind nurse that hath nought else to do but to give heed -about[4] the salvation of her child. - -It is His office to save us: it is His worship to do [for] us,[5] and -it is His will [that] we know it: for He willeth that we love Him -sweetly and trust in Him meekly and mightily. And this shewed He in -these gracious words: _I keep thee full surely_. - -[1] "clepyng." - -[2] From the _Ancren Riwle_ (Camden Society's version, edited by J. -Morton, D.D.), p. 231: "The sixth comfort is, that our Lord, when He -suffereth us to be tempted, playeth with us, as the mother with her -young darling: she flies from him, and hides herself, and lets him -sit alone, and look anxiously around, and call _Dame! Dame!_ and weep -awhile; and then she leapeth forth laughing, with outspread arms, -and embraceth and kisseth him, and wipeth his eyes. In like manner, -our Lord sometimes leaveth us alone, and withdraweth His grace, His -comfort, and His support, so that we feel no delight in any good that -we do, nor any satisfaction of heart; and yet, at that very time, our -dear Father loveth us never the less, but doth it for the great love -that He hath to us." - -p. 135: "The fourth reason why our Lord hideth Himself is, that thou -mayest seek him more earnestly, and call, and weep after Him, as the -little baby doth after his mother" ("ase deth thet lutel baban"--in -another manuscript 'lite barn'--"efter his moder"). - -[3] _i.e._ could. - -[4] "entend about." - -[5] S. de Cressy has here "to do it." This MS. seems to have: "to don -us," possibly for to work at us, carry out our salvation to perfection, -or, to take in hand for us, "to _do_ for us." See _The Paston Letters_, -vol. ii. (Letter 472), _May_ 1463, "he prayid hym that he wold don for -hym in hys mater, and gaf hym a reward; and withinne ryth short tym -after, his mater sped." - - - - - CHAPTER LXII - -"God is Very Father and Very Mother of Nature: and all natures that He - hath made to flow out of Him to work His will shall be restored and -brought again into Him by the salvation of Mankind through the working - of Grace" - - -For in that time He shewed our frailty and our fallings, our -afflictings and our settings at nought,[1] our despites and our -outcastings, and all our woe so far forth as methought it might befall -in this life. And therewith He shewed His blessed Might, His blessed -Wisdom, His blessed Love: that He keepeth us in this time as tenderly -and as sweetly to His worship, and as surely to our salvation, as He -doeth when we are in most solace and comfort. And thereto He raiseth us -spiritually and highly in heaven, and turneth it all to His worship and -to our joy, without end. For His love suffereth us never to lose time. - -And all this is of the Nature-Goodness of God, by the working of Grace. -God is Nature[2] in His being: that is to say, that Goodness that is -Nature, it is God. He is the ground, He is the substance, He is the -same thing that is Nature-hood.[3] And He is very Father and very -Mother of Nature: and all natures that He hath made to flow out of Him -to work His will shall be restored and brought again into Him by the -salvation of man through the working of Grace. - -For of all natures[4] that He hath set in diverse creatures by part, -in man is all the whole; in fulness and in virtue, in fairness and -in goodness, in royalty and nobleness, in all manner of majesty, of -preciousness and worship. Here may we see that we are all beholden to -God for nature, and we are all beholden to God for grace. Here may we -see us needeth not greatly to seek far out to know sundry natures, but -to Holy Church, unto our Mother's breast: that is to say, unto our own -soul where our Lord dwelleth; and there shall we find all now in faith -and in understanding. And afterward verily in Himself clearly, in bliss. - -But let no man nor woman take this singularly to himself: for it is -not so, it is general: for it is [of] our precious Christ, and to Him -was this fair nature adight[5] for the worship and nobility of man's -making, and for the joy and the bliss of man's salvation; even as He -saw, wist, and knew from without beginning. - -[1] "our brekyngs and our nowtyngs." - -[2] "kynde." - -[3] "kindhede." - -[4] "kyndes." - -[5] _i.e._ made ready, prepared, appointed. - - - - - CHAPTER LXIII - - "As verily as sin is unclean, so verily is it unkind"--a disease or - monstrous thing against nature. "He shall heal us full fair." - - -Here may we see that we have verily of Nature to hate sin, and we have -verily of Grace to hate sin. For Nature is all good and fair in itself, -and Grace was sent out to save Nature and destroy sin, and bring again -fair nature to the blessed point from whence it came: that is God; with -more nobleness and worship by the virtuous working of Grace. For it -shall be seen afore God by all His Holy in joy without end that Nature -hath been assayed in the fire of tribulation and therein hath been -found no flaw, no fault.[1] Thus are Nature and Grace of one accord: -for Grace is God, as Nature is God: He is two in manner of working and -one in love; and neither of these worketh without other: they be not -disparted. - -And when we by Mercy of God and with His help accord us to Nature and -Grace, we shall see verily that sin is in sooth viler and more painful -than hell, without likeness: for it is contrary to our fair nature. For -as verily as sin is unclean, so verily is it unnatural,[2] and thus an -horrible thing to see for the loved[3] soul that would be all fair and -shining in the sight of God, as Nature and Grace teacheth. - -Yet be we not adread of this, save inasmuch as dread may speed us: -but meekly make we our moan to our dearworthy Mother, and He shall -besprinkle us in His precious blood and make our soul full soft and -full mild, and heal us full fair by process of time, right as it is -most worship to Him and joy to us without end. And of this sweet fair -working He shall never cease nor stint till all His dearworthy children -be born and forthbrought. (And that shewed He where He shewed [me] -understanding of the ghostly Thirst, that is the love-longing that -shall last till Doomsday.) - -Thus in [our] Very Mother, Jesus, our life is grounded, in the -foreseeing Wisdom of Himself from without beginning, with the high -Might of the Father, the high sovereign Goodness of the Holy Ghost. And -in the taking of our nature He quickened us; in His blessed dying upon -the Cross He bare us to endless life; and from that time, and now, and -evermore unto Doomsday, He feedeth us and furthereth us: even as that -high sovereign Kindness of Motherhood, and as Kindly need of Childhood -asketh. - -Fair and sweet is our Heavenly Mother in the sight of our souls; -precious and lovely are the Gracious Children in the sight of our -Heavenly Mother, with mildness and meekness, and all the fair virtues -that belong to children in Nature. For of nature the Child despaireth -not of the Mother's love, of nature the Child presumeth not of itself, -of nature the Child loveth the Mother and each one of the other -[children]. These are the fair virtues, with all other that be like, -wherewith our Heavenly Mother is served and pleased. - -And I understood none higher stature in this life than Childhood, -in feebleness and failing of might and of wit, unto the time that -our Gracious Mother hath brought us up to our Father's Bliss.[4] And -then shall it verily be known to us His meaning in those sweet words -where He saith: _All shall be well: and thou shalt see, thyself, that -all manner of things shall be well_. And then shall the Bliss of our -Mother, in Christ, be new to begin in the Joys of our God: which new -beginning shall last without end, new beginning. - -Thus I understood that all His blessed children which be come out of -Him by Nature shall be brought again into Him by Grace. - -[1] "no lak (blame), no defaute." - -[2] "as sothly as sin is onclene as sothly is it onkinde." - -[3] S. de Cressy has "the loving soul." - -[4] "Our fader bliss." - - - - - - _THE FIFTEENTH REVELATION_ - - CHAPTER LXIV - - "_Thou shalt come up above._" "A very fair creature, a little - Child--nimble and lively, whiter than lily" - - -Afore this time I had great longing and desire of God's gift to be -delivered of this world and of this life. For oftentimes I beheld the -woe that is here, and the weal and the bliss that is being there: (and -if there had been no pain in this life but the absence of our Lord, -methought it was some-time more than I might bear;) and this made me -to mourn, and eagerly to long. And also from mine own wretchedness, -sloth, and weakness, me liked not to live and to travail, as me fell to -do. - -And to all this our courteous Lord answered for comfort and patience, -and said these words: _Suddenly thou shalt be taken from all thy pain, -from all thy sickness, from all thy distress[1] and from all thy woe. -And thou shalt come up above and thou shalt have me to thy meed, and -thou shalt be fulfilled of love and of bliss. And thou shalt never have -no manner of pain, no manner of misliking, no wanting of will; but ever -joy and bliss without end. What should it then aggrieve thee to suffer -awhile, seeing that it is my will and my worship?_ - -And in this word: _Suddenly thou shalt be taken_,--I saw that God -rewardeth man for the patience that he hath in abiding God's will, and -for his time, and [for] that man lengtheneth his patience over the -time of his living. For not-knowing of his time of passing, that is a -great profit: for if a man knew his time, he should not have patience -over that time; but, as God willeth, while the soul is in the body it -seemeth to itself that it is ever at the point to be taken. For all -this life and this languor that we have here is but a point, and when -we are taken suddenly out of pain into bliss then pain shall be nought. - -And in this time I saw a body lying on the earth, which body shewed -heavy and horrible,[2] without shape and form, as it were a swollen -quag of stinking mire.[3] And suddenly out of this body sprang a full -fair creature, a little Child, fully shapen and formed, nimble[4] and -lively, whiter than lily; which swiftly[5] glided up into heaven. -And the swollenness of the body betokeneth great wretchedness of our -deadly flesh, and the littleness of the Child betokeneth the cleanness -of purity in the soul. And methought: _With this body abideth[6] no -fairness of this Child, and on this Child dwelleth no foulness of this -body_. - -It is more blissful that man be taken from pain, than that pain be -taken from man;[7] for if pain be taken from us it may come again: -therefore it is a sovereign comfort and blissful beholding in a loving -soul that we shall be taken from pain. For in this behest[8] I saw -a marvellous compassion that our Lord hath in us for our woe, and a -courteous promising[9] of clear deliverance. For He willeth that we be -comforted in the overpassing;[10] and _that_ He shewed in these words: -_And thou shalt come up above, and thou shalt have me to thy meed, and -thou shalt be fulfilled of joy and bliss_. - -It is God's will that we set the point of our thought in this blissful -beholding as often as we may,--and as long time keep us therein with -His grace; for this is a blessed contemplation to the soul that is led -of God, and full greatly to His worship, for the time that it lasteth. -And [when] we fall again to our heaviness, and spiritual blindness, -and feeling of pains spiritual and bodily, by our frailty, it is God's -will that we know that He hath not forgotten us. And so signifieth He -in these words: _And thou shalt never more have pain; no manner of -sickness, no manner of misliking, no wanting of will; but ever joy and -bliss without end. What should it then aggrieve thee to suffer awhile, -seeing it is my will and my worship?_ - -It is God's will that we take His behests[11] and His comfortings as -largely and as mightily as we may take them, and also He willeth that -we take our abiding and our troubles[12] as lightly as we may take -them, and set them at nought. For the more lightly we take them, and -the less price we set on them, for love, the less pain we shall have -in the feeling of them, and the more thanks and meed we shall have for -them. - -[1] "disese." - -[2] "uggley." - -[3] a "bolned quave of styngand myre." - -[4] "swifie" = agile, quick. - -[5] "sharply." - -[6] "beleveth." - -[7] "full blissful ... mor than." - -[8] _i.e._ promise, proclamation. - -[9] "behoting." - -[10] _i.e._ the exceeding fulness of heavenly bliss. - -[11] See note 8 above. - -[12] "diseases" = discomforts, distresses. - - - - - CHAPTER LXV - - "The Charity of God maketh in us such a unity that, when it is truly - seen, no man can part himself from other" - - -And thus I understood that what man or woman with firm will[1] chooseth -God in this life, for love, he may be sure that he is loved without -end: which endless love worketh in him that grace. For He willeth that -we be as assured in hope of the bliss of heaven while we are here, as -we shall be in sureness while we are there. And ever the more pleasance -and joy that we take in this sureness, with reverence and meekness, the -better pleaseth Him, as it was shewed. This reverence that I mean is -a holy courteous dread of our Lord, to which meekness is united: and -that is, that a creature seeth the Lord marvellous great, and itself -marvellous little. For these virtues are had endlessly by the loved of -God, and this may now be seen and felt in measure through the gracious -presence of our Lord when it is [seen]: which presence in all things -is most desired, for it worketh marvellous assuredness in true faith, -and sure hope, by greatness of charity, in dread that is sweet and -delectable. - -It is God's will that I see myself as much bound[2] to Him in love as -if He had done for me all that He hath done; and thus should every soul -think inwardly of its[3] Lover. That is to say, the Charity of God -maketh in us such a unity that, when it is truly seen, no man can part -himself from other. And thus ought our soul to think that God hath done -for it[4] all that He hath done. - -And this sheweth He to make us to love Him and nought dread but Him. -For it is His will that we perceive that all the might of our Enemy -is taken into our Friend's hand; and therefore the soul that knoweth -assuredly this, he[5] shall not dread but Him that he loveth. All -other dread he[6] setteth among passions and bodily sickness and -imaginations. And therefore though we be in so much pain, woe, and -distress that it seemeth to us we can think [of] right nought but [of] -that [which] we are in, or [of] that [which] we feel, [yet] as soon as -we may, pass we lightly over, and set we it at nought. And why? For -that God willeth we know [Him]; and if we know Him and love Him and -reverently dread Him, we shall have peace, and be in great rest, and -it shall be great pleasance to us, all that He doeth. And this shewed -our Lord in these words: _What should it then aggrieve thee to suffer -awhile, sith it is my will and my worship?_ - -Now have I told you of Fifteen Revelations, as God vouchsafed to -minister them to [my] mind, renewed by lightings and touchings, I hope -of the same Spirit that shewed them all. - -Of which Fifteen Shewings the First began early in the morn, about -the hour of four; and they lasted, shewing by process full fair and -steadily, each following other, till it was nine of the day, overpassed. - -[1] "wilfully." - -[2] "bounden" = beholden. - -[3] "his." - -[4] "him." - -[5] _i.e._ the soul. - -[6] _i.e._ the soul. - - - - - CHAPTER LXVI - -"All was closed, and I saw no more." "For the folly of feeling a little - bodily pain I unwisely lost for the time the comfort of all this - blessed Shewing of our Lord God" - - -And after this the good Lord shewed the Sixteenth [Revelation] on the -night following, as I shall tell after: which Sixteenth was conclusion -and confirmation to all Fifteen. - -But first me behoveth to tell you as anent my feebleness, wretchedness -and blindness.--I have said in the beginning: _And in this [moment] all -my pain was suddenly taken from me:_ of which pain I had no grief nor -distress as long as the Fifteen Shewings lasted following. And at the -end all was close, and I saw no more. And soon I felt that I should -live and languish;[1] and anon my sickness came again: first in my head -with a sound and a din, and suddenly all my body was fulfilled with -sickness like as it was afore. And I was as barren and as dry as [if] -I never had comfort but little. And as a wretched creature I moaned -and cried for feeling of my bodily pains and for failing of comfort, -spiritual and bodily. - -Then came a Religious person to me and asked me how I fared. I said I -had raved to-day. And he laughed loud and heartily.[2] And I said: _The -Cross that stood afore my face, methought it bled fast_. And with this -word the person that I spake to waxed all sober and marvelled. And anon -I was sore ashamed and astonished for my recklessness, and I thought: -_This man taketh in sober earnest[3] the least word that I might say_. -Then said I no more thereof. And when I saw that he took it earnestly -and with so great reverence, I wept, full greatly ashamed, and would -have been shriven; but at that time I could tell it no priest, for I -thought: _How should a priest believe me? I believe not our Lord God._ -This [Shewing] I believed verily for the time that I saw Him, and so -was then my will and my meaning ever for to do without end; but as a -fool I let it pass from my mind. Ah! lo, wretch that I am! this was a -great sin, great unkindness, that I for folly of feeling of a little -bodily pain, so unwisely lost for the time the comfort of all this -blessed Shewing of our Lord God. Here may you see what I am of myself. - -But herein would our Courteous Lord not leave me. And I lay still till -night, trusting in His mercy, and then I began to sleep. And in the -sleep, at the beginning, methought the Fiend set him on my throat, -putting forth a visage full near my face, like a young man's and it was -long and wondrous lean: I saw never none such. The colour was red like -the tilestone when it is new-burnt, with black spots therein like black -freckles--fouler than the tilestone. His hair was red as rust, clipped -in front,[4] with full locks hanging on the temples. He grinned on me -with a malicious semblance, shewing white teeth: and so much methought -it the more horrible. Body nor hands had he none shapely, but with his -paws he held me in the throat, and would have strangled me, but he -might not. - -This horrible Shewing was made [whilst I was] sleeping, and so was none -other. But in all this time I trusted to be saved and kept by the mercy -of God. And our Courteous Lord gave me grace to waken; and scarcely -had I my life. The persons that were with me looked on me, and wet my -temples, and my heart began to comfort. And anon a light smoke came -in the door, with a great heat and a foul stench. I said: _Benedicite -Domine! it is all on fire that is here!_ And I weened it had been a -bodily fire that should have burnt us all to death. I asked them that -were with me if they felt any stench. They said, Nay: they felt none. I -said: _Blessed be God!_ For then wist I well it was the Fiend that was -come to tempest me. And anon I took to that [which] our Lord had shewed -me on the same day, with all the Faith of Holy Church (for I beheld it -is both one), and fled thereto as to my comfort. And anon all vanished -away, and I was brought to great rest and peace, without sickness of -body or dread of conscience. - -[1] "langiren." - -[2] "inderly" = inwardly; so de Cressy; (Collins has "drolly"). - -[3] "sadly" = solidly, soberly. - -[4] "evisid aforn with syde lokks hongyng on the thounys" (or thowngs, -or thoungs). Bradley's _Dictionary of Middle English--thun(?)wange_ = -temple, _evesed_ p. ple of _efesian_ = to clip the edges (_cf. eaves_). -The Paris MS. however reads: "His hair was rede as rust not scoryd -afore, with syde lockes hangyng on the thouwonges." S. de Cressy gives -this as: "his hair was red as rust not scoured; afore with side locks -hanging down in flakes." - - - - - _THE SIXTEENTH REVELATION_ - - CHAPTER LXVII - - "The place that Jesus taketh in our soul He shall never remove from, - without end:--for in us His homliest home and His endless dwelling." - "Our soul can never have rest in things that are beneath itself--yet - may it not abide in the beholding of its self" - - -And then our Lord opened my spiritual eye and shewed me my soul in -midst of my heart. I saw the Soul so large as it were an endless -world, and as it were a blissful kingdom. And by the conditions that -I saw therein I understood that it is a worshipful City. In the midst -of that City sitteth our Lord Jesus, God and Man, a fair Person of -large stature, highest Bishop, most majestic[1] King, most worshipful -Lord; and I saw Him clad majestically.[2] And worshipfully He sitteth -in the Soul, even-right[3] in peace and rest. And the Godhead ruleth -and sustaineth[4] heaven and earth and all that is,--sovereign Might, -sovereign Wisdom, and sovereign Goodness,--[but] the place that Jesus -taketh in _our Soul_ He shall never remove it, without end, as to my -sight: for in us is His _homliest_ home and His _endless_ dwelling.[5] - -And in this [sight] He shewed the satisfying that He hath of the -making of Man's Soul. For as well as the Father might make a creature, -and as well as the Son could make a creature, so well would the Holy -Ghost that Man's Soul were made: and so it was done. And therefore the -blessed Trinity enjoyeth without end in the making of Man's Soul: for -He saw from without beginning what should please Him without end. All -thing that He hath made sheweth His Lordship,--as understanding was -given at the same time by example of a creature that is to see great -treasures and kingdoms belonging to a lord; and when it had seen all -the nobleness beneath, then, marvelling, it was moved to seek above to -the high place where the lord dwelleth, knowing, by reason, that his -dwelling is in the worthiest place. And thus I understood in verity -that our Soul may never have rest in things that are beneath itself. -And when it cometh above all creatures into the Self, yet may it not -abide in the beholding of its Self, but all the beholding is blissfully -set in God that is the Maker dwelling therein. For in Man's Soul is His -very dwelling; and the highest light and the brightest shining of the -City is the glorious love of our Lord, as to my sight. - -And what may make us more to enjoy in God than to see in Him that He -enjoyeth in the highest of all His works? For I saw in the same Shewing -that if the blessed Trinity might have made Man's Soul any better, -any fairer, any nobler than it was made, He should not have been -full pleased with the making of Man's Soul. And He willeth that our -hearts be mightily raised above the deepness of the earth and all vain -sorrows, and rejoice[6] in Him. - -[1] "solemnest." - -[2] "solemnly" = in state. - -[3] _i.e._ straight-set. - -[4] "gemeth." - -[5] "woning." - -[6] "enjoyen." - - - - - CHAPTER LXVIII - - "He said not: _Thou shalt not be tempested, thou shalt not be - travailed, thou shalt not be afflicted_; but He said: _Thou shalt not - be overcome_" - - -This was a delectable Sight and a restful Shewing, that it is so -_without end_. The beholding of this while we are here is full pleasing -to God and full great profit to us; and the soul that thus beholdeth, -it maketh it like to Him that is beheld, and oneth it in rest and peace -by His grace. And this was a singular joy and bliss to me that I saw -Him _sitting_: for the [quiet] secureness of sitting sheweth endless -dwelling. - -And He gave me to know soothfastly that it was He that shewed me all -afore. And when I had beheld this with heedfulness, then shewed our -good Lord words[1] full meekly without voice and without opening of -lips, right as He had [afore] done, and said full sweetly: _Wit it now -well that it was no raving that thou sawest to-day: but take it and -believe it, and keep thee therein, and comfort thee therewith, and -trust thou thereto: and thou shalt not be overcome._ - -These Last Words were said for believing and true sureness that it is -our Lord Jesus that shewed me all. And right as in the first word that -our good Lord shewed, signifying His blissful Passion,--_Herewith is -the devil overcome_,--right so He said in the last word, with full -true secureness, meaning us all: _Thou shalt not_ be overcome. And -all this teaching in this true comfort, it is general, to all mine -even-Christians, as it is aforesaid: and so is God's will. - -And this word: _Thou shalt not be overcome_, was said full clearly[2] -and full mightily, for assuredness and comfort against all tribulations -that may come. He said not: _Thou shalt not be tempested, thou shall -not be travailed, thou shah not be afflicted_; but He said: _Thou shalt -not be overcome_. God willeth that we take heed to these words, and -that we be ever strong in sure trust, in weal and woe. For He loveth -and enjoyeth us, and so willeth He that we love and enjoy Him and -mightily trust in Him; and _all shall be well_. - -And soon after, all was close and I saw no more. - -[1] See lxx. "He shewed it all [the Revelation] again within in my -soul." - -[2] "sharply" = decisively. - - - - - CHAPTER LXIX - - "I was delivered from the Enemy by the virtue of Christ's Passion" - - -After this the Fiend came again with his heat and with his stench, -and gave me much ado,[1] the stench was so vile and so painful, and -also dreadful and travailous. Also I heard a bodily jangling,[2] as if -it had been of two persons; and both, to my thinking, jangled at one -time as if they had holden a parliament with a great busy-ness; and -all was soft muttering, so that I understood nought that they said. -And all this was to stir me to despair, as methought,--seeming to -me as [though] they mocked at praying of prayers[3] which are said -boisterously with [the] mouth, failing [of] devout attending and wise -diligence: the which we owe to God in our prayers. - -And our Lord God gave me grace mightily for to trust in Him, and to -comfort my soul with bodily speech as I should have done to another -person that had been travailed. Methought _that_ busy-ness[4] might -not be likened to no bodily busy-ness. My bodily eye I set in the same -Cross where I had been in comfort afore that time; my tongue with -speech of Christ's Passion and rehearsing the Faith of Holy Church; -and my heart to fasten on God with all the trust and the might. And I -thought to myself, saying: _Thou hast now great busy-ness to keep thee -in the Faith for that thou shouldst not be taken of the Enemy: wouldst -thou now from this time evermore be so busy to keep thee from sin, this -were a good and a sovereign occupation!_ For I thought in sooth were I -safe from sin, I were full safe from all the fiends of hell and enemies -of my soul. - -And thus he occupied me all that night, and on the morn till it was -about prime day. And anon they were all gone, and all passed; and they -left nothing but stench, and that lasted still awhile; and I scorned -him. - -And thus was I delivered from him by the virtue of Christ's Passion: -for _therewith is the Fiend overcome_, as our Lord Jesus Christ said -afore. - -[1] "made me full besy." - -[2] _i.e._ gabbling. - -[3] "bidding of bedes." - -[4] see above, "made me full busy." - - - - - CHAPTER LXX - - "Above the Faith is no goodness kept in this life, as to my sight, - and beneath the Faith is no help of soul; but _in_ the Faith, _there_ - willeth the Lord that we keep us" - - -In all this blessed Shewing our good Lord gave understanding that the -Sight should pass: which blessed Shewing the Faith keepeth, with His -own good will and His grace. For He left with me neither sign nor token -whereby I might know it, but He left with me His own blessed word in -true understanding, bidding me full mightily that I should believe it. -And so I do,--Blessed may He be!--I believe that He is our Saviour that -shewed it, and that it is the Faith that He shewed: and therefore I -believe it, rejoicing. And thereto I am bounden by all His own meaning, -with the next words that follow: _Keep thee therein, and comfort thee -therewith, and trust thou thereto_. - -Thus I am bounden to keep it in my faith. For on the same day that it -was shewed, what time that the Sight was passed, as a wretch I forsook -it, and openly I said that I had raved. Then our Lord Jesus of His -mercy would not let it perish, but He showed it all again _within in -my soul_[1] with more fulness, with the blessed light of His precious -love: saying these words full mightily and full meekly: _Wit it now -well: it was no raving that thou sawest this day_. As if He had said: -_For that the Sight was passed from thee, thou losedst it and hadst -not skill to keep[2] it. But wit[3] it now_; that is to say, _now that -thou seest it_. This was said not only for that same time, but also to -set thereupon the ground of my faith when He saith anon following: _But -take it, believe it, and keep thee therein and comfort thee therewith -and trust thou thereto; and thou shalt not be overcome_. - -In these six words that follow (_Take it_--[etc.]) His meaning is to -fasten it faithfully in our heart: for He willeth that it dwell with -us in faith to our life's end, and after in fulness of joy, desiring -that we have ever steadfast trust in His blissful behest--knowing His -Goodness. - -For our faith is contraried in diverse manners by our own blindness, -and our spiritual enemy, within and without; and therefore our precious -Lover helpeth us with spiritual sight and true teaching in sundry -manners within and without, whereby that we may know Him. And therefore -in whatsoever manner He teacheth us, He willeth that we perceive Him -wisely, receive Him sweetly, and keep us in Him faithfully. For above -the Faith is no goodness kept in this life, as to my sight, and beneath -the Faith is no help of soul; but in the Faith, there willeth the Lord -that we keep us. For we have by His goodness and His own working to -keep us in the Faith; and by His sufferance through ghostly enmity we -are assayed in the Faith and made mighty. For if our faith had none -enmity, it should deserve no meed, according to the understanding that -I have in all our Lord's teaching. - -[1] see ch. lxviii. - -[2] "couthest not." - -[3] _i.e._ learn, perceive, know for certainty by the conviction of -reason and consciousness--grasp once for all the truth beheld. - - - - - CHAPTER LXXI - - "Three manners of looking seen in our Lord's Countenance" - - -Glad and joyous and sweet is the Blissful lovely Cheer[1] of our Lord -to our souls. For He [be]holdeth[2] us ever, living in love-longing: -and He willeth that _our_ soul be in glad cheer to Him, to give Him His -meed. And thus, I hope, with His grace He hath [drawn], and more shall -draw, the Outer Cheer to the Inner Cheer, and make us all one with Him, -and each of us with other, in true lasting joy that is Jesus. - -I have signifying of Three manners of Cheer of our Lord. The first is -Cheer of Passion, as He shewed while He was here in this life, dying. -Though this [manner of] Beholding be mournful and troubled, yet it is -glad and joyous: for He is God.--The second manner of Cheer is [of] -Ruth and Compassion: and this sheweth He, with sureness of Keeping, -to all His lovers that betake them[3] to His mercy. The third is the -Blissful Cheer, as it shall be without end: and this was [shewed] -oftenest and longest-continued. - -And thus in the time of our pain and our woe He sheweth us Cheer of -His Passion and His Cross, helping us to bear it by His own blessed -virtue. And in the time of our sinning He sheweth to us Cheer of Ruth -and Pity, mightily keeping us and defending us against all our enemies. -And these be the common Cheer which He sheweth to us in this life; -therewith mingling the third: and that is His Blissful Cheer, like, -in part, as it shall be in Heaven. And that [shewing is] by gracious -touching and sweet lighting of the spiritual life, whereby that we are -kept in sure faith, hope, and charity, with contrition and devotion, -and also with contemplation and all manner of true solace and sweet -comforts. - -[1] "Cher," in earlier chapters rendered by _manner of Countenance_ or -_Regard_. - -[2] The word of the MS. might be: "he havith" (possibly "draweth"), or -"behadith" or "behavith." There is a verb "bi-hawen" _to behold_--in -other forms bihabben, bi-halden--; and "behave" had the meaning of to -_manage, govern_. Elsewhere in the MS. to _regard_, if not _to fix the -eyes upon_, is expressed (_e.g._ in xxxix.) simply by _to "holden"_ -without the prefix. S. de Cressy has here "he beheld." - -[3] "that have to"; S. de Cressy, "have need to." - - - - - CHAPTER LXXII - - "As long as we be meddling with any part of sin we shall never see - clearly the Blissful Countenance of our Lord" - - -But now behoveth me to tell in what manner I saw sin deadly in the -creatures which shall not die for sin, but live in the joy of God -without end. - -I saw that two contrary things should never be together in one place. -The most contrary that are, is the highest bliss and the deepest pain. -The highest bliss that is, is to have Him in clarity of endless life, -Him verily seeing, Him sweetly feeling, all-perfectly having in fulness -of joy. And thus was the Blissful Cheer of our Lord shewed in Pity:[1] -in which Shewing I saw that sin is most contrary,--so far forth that -as long as we be meddling with any part of sin, we shall never see -clearly the Blissful Cheer of our Lord. And the more horrible and -grievous that our sins be, the deeper are we for that time from this -blissful sight. And therefore it seemeth to us oftentimes as we were in -peril of death, in a part of hell, for the sorrow and pain that the sin -is to us. And thus we are dead for the time from the very sight of our -blissful life. But in all this I saw soothfastly that we be not dead in -the sight of God, nor He passeth never from us. But He shall never have -His full bliss in us till we have our full bliss in Him, verily seeing -His fair Blissful Cheer. For we are ordained thereto in nature, and get -thereto by grace. Thus I saw how sin is deadly for a short time in the -blessed creatures of endless life. - -And ever the more clearly that the soul seeth this Blissful Cheer -by grace of loving, the more it longeth to see it in fulness. For -notwithstanding that our Lord God dwelleth in us and is here with us, -and albeit He claspeth us and encloseth[2] us for tender love that He -may never leave[3] us, and is more near to us than tongue can tell or -heart can think, yet may we never stint of moaning nor of weeping nor -of longing till when we see Him clearly in His Blissful Countenance. -For in that precious blissful sight there may no woe abide, nor any -weal fail.[4] - -And in this I saw matter of mirth and matter of moaning: matter of -mirth: for our Lord, our Maker, is so near to us, and in us, and we -in Him, by sureness of keeping through His great goodness; matter of -moaning: for our ghostly eye is so blind and we be so borne down by -weight of our mortal flesh and darkness of sin, that we may not see -our Lord God clearly in His fair Blissful Cheer. No; and because of -this dimness[5] scarsely we can believe and trust His great love and -our sureness[6] of keeping. And therefore it is that I say we may -never stint of moaning nor of weeping. This "weeping" meaneth not all -in pouring out of tears by our bodily eye, but also hath more ghostly -understanding. For the kindly desire of our soul is so great and so -unmeasurable, that if there were given us for our solace and for our -comfort all the noble things that ever God made in heaven and in earth, -and we saw not the fair Blissful Cheer[7] of Himself, yet we should -not stint of moaning nor ghostly weeping, that is to say, of painful -longing, till when we [should] see verily the fair Blissful Cheer of -our Maker. And if we were in all the pain that heart can think and -tongue may tell, if we might in that time see His fair Blissful Cheer, -all this pain should not aggrieve us. - -Thus is that Blissful Sight [the] end of all manner of pain to the -loving soul, and the fulfilling of all manner of joy and bliss. And -that shewed He in the high, marvellous words where He said: _I it am -that is highest; I it am that is lowest; I it am that is all_. - -It belongeth to us to have three manner of knowings: the first is that -we know our Lord God; the second is that we know our self: what we are -by Him, in Nature and Grace; the third is that we know meekly what our -self is anent our sin and feebleness. And for these three was all the -Shewing made, as to mine understanding. - -[1] That is: in the Shewing of Pity (Rev. ii) ch. x., in which it was -shewed _darkly_. S. de Cressy has "in _party_" = _part_, but the word -seems to be "_pite_" = _pity_. - -[2] halsith; beclosith. - -[3] levyn; tellen; thyn ken; stint; see. - -[4] "abiden, ne no wele fallen." - -[5] "myrkehede, unethes we can leven and trowen." - -[6] "sekirnes." - -[7] The words "Blissful Cheer" cannot be rendered by the more beautiful -and familiar BLESSED COUNTENANCE, and even "_Blissful_ Countenance" -might fail to bring out the reference to _one Aspect_ of the Divine -Face, one part of the threefold Truth. - - - - - CHAPTER LXXIII - -"Two manners of sickness that we have: impatience, or sloth;--despair, - or mistrustful dread" - - -All the blessed teaching of our Lord was shewed by three parts: that -is to say, by bodily sight, and by word formed in mine understanding, -and by spiritual sight. For the bodily sight, I have said as I saw, as -truly as I can; and for the words, I have said them right as our Lord -shewed them to me; and for the spiritual sight, I have told some deal, -but I may never fully tell it: and therefore of this sight I am stirred -to say more, as God will give me grace. - -God shewed two manners of sickness that we have: the one is impatience, -or sloth: for we bear our travail and our pains heavily; the other is -despair, or doubtful dread, which I shall speak of after. _Generally_, -He shewed _sin_, wherein that all is comprehended, but in special He -shewed only these two. And these two are they that most do travail -and tempest us, according to that which our Lord shewed me; and of -them He would have us be amended. I speak of such men and women as for -God's love hate sin and dispose themselves to do God's will: then by -our spiritual blindness and bodily heaviness we are most inclining to -these. And therefore it is God's will that they be known, for then we -shall refuse them as we do other sins. - -And for help of this, full meekly our Lord shewed the patience that He -had in His Hard Passion; and also the joying and the satisfying that -He hath of that Passion, for love. And this He shewed in example that -we should gladly and wisely bear our pains, for that is great pleasing -to Him and endless profit to us. And the cause why we are travailed -with them is for lack in knowing[1] of Love. Though the three Persons -in the Trinity[2] be all even[3] in Itself, the soul[4] took most -understanding in Love; yea, and He willeth that in all things we have -our beholding and our enjoying in Love. And of this knowing are we most -blind. For some of us believe that God is Almighty and may do all, -and that He is All-Wisdom and can do all; but that He is All-Love and -will do all, there we stop short.[5] And this not-knowing it is, that -hindereth most God's lovers, as to my sight. - -For when we begin to hate sin, and amend us by the ordinance of Holy -Church, yet there dwelleth a dread that letteth us, because of the -beholding of our self and of our sins afore done. And some of us -because of our every-daily sins: for we hold not our Covenants, nor -keep we our cleanness that our Lord setteth us in, but fall oftentimes -into so much wretchedness that shame it is to see it. And the beholding -of this maketh us so sorry and so heavy, that scarsely we can find any -comfort. - -And this dread we take sometime for a meekness, but it is a foul -blindness and a weakness.[6] And we cannot despise it as we do another -sin, that we know [as sin]: for it cometh [subtly] of Enmity, and it -is against truth. For it is God's will that of all the properties of -the blissful Trinity, we should have most sureness and comfort in Love: -for Love maketh Might and Wisdom full meek to us. For right as by the -courtesy of God He forgiveth our sin after the time that we repent us, -right so willeth He that _we_ forgive our sin, as anent our unskilful -heaviness and our doubtful dreads. - -[1] "for _unknowing_." - -[2] seen as Might, Wisdom, Love. - -[3] _i.e._ equal. - -[4] _i.e._ Julian (xiii., xxiv., xlvi.). - -[5] "astynten." - -[6] S. de Cressy: "a wickedness"; but the MS. word is "waykenes." - - - - - CHAPTER LXXIV - - "There is no dread that fully pleaseth God in us but reverent dread" - - -For I understand [that there be] four manner of dreads. One is the -dread of an affright that cometh to a man suddenly by frailty. This -dread doeth good, for it helpeth to purge man, as doeth bodily sickness -or such other pain as is not sin. For all such pains help man if -they be patiently taken. The second is dread of pain, whereby man is -stirred and wakened from sleep of sin. He is not able for the time to -perceive the soft comfort of the Holy Ghost, till he have understanding -of this dread of pain, of bodily death, of spiritual enemies; and -this dread stirreth us to seek comfort and mercy of God, and thus -this dread helpeth us,[1] and enableth us to have contrition by the -blissful touching of the Holy Ghost. The third is doubtful dread. -Doubtful dread in as much as it draweth to despair, God will have it -turned in us into love by the knowing of love: that is to say, that -the bitterness of doubt be turned into the sweetness of natural love -by grace. For it may never please our Lord that His servants doubt in -His Goodness. The fourth is reverent dread: for there is no dread that -fully pleaseth God in us but reverent dread. And that is full soft, for -the more it is had, the less it is felt for sweetness of love. - -Love and Dread are brethren, and they are rooted in us by the Goodness -of our Maker, and they shall never be taken from us without end. We -have of nature to love and we have of grace to love: and we have of -nature to dread and we have of grace to dread. It belongeth to the -Lordship and to the Fatherhood to be dreaded, as it belongeth to the -Goodness to be loved: and it belongeth to us that are His servants and -His children to dread Him for Lordship and Fatherhood, as it belongeth -to us to love Him for Goodness. - -And though this reverent-dread and love be not parted asunder, yet they -are not both one, but they are two in property and in working, and -neither of them may be had without other. Therefore I am sure, he that -loveth, he dreadeth, though that he feel it but a little. - -All dreads other than reverent dread that are proffered to us, though -they come under the colour of holiness yet are not so true, and hereby -may they be known asunder.--That dread that maketh us hastily to flee -from all that is not good and fall into our Lord's breast, as the Child -into the Mother's bosom,[2] with all our intent and with all our mind, -knowing our feebleness and our great need, knowing His everlasting -goodness and His blissful love, only seeking to Him for salvation, -cleaving to [Him] with sure trust: that dread that bringeth us into -this working, it is natural,[3] gracious, good and true. And all that -is contrary to this, either it is wrong, or it is mingled with wrong. -Then is this the remedy, to know them both and refuse the wrong. - -For the natural property of dread which we have in this life by the -gracious working of the Holy Ghost, the same shall be in heaven afore -God, gentle, courteous, and full delectable. And thus we shall in -love be homely and near to God, and we shall in dread be gentle and -courteous to God: and both alike equal. - -Desire we of our Lord God to dread Him reverently, to love Him meekly, -to trust in Him mightily; for when we dread Him reverently and love -Him meekly our trust is never in vain. For the more that we trust, and -the more mightily, the more we please and worship our Lord that we -trust in. And if we fail in this reverent dread and meek love (as God -forbid we should!), our trust shall soon be misruled for the time. And -therefore it needeth us much to pray our Lord of grace that we may have -this reverent dread and meek love, of His gift, in heart and in work. -For without this, no man may please God. - -[1] Here the transcriber of the B. Mus. MS. repeats (by mistake, no -doubt) "to seek," etc. S. de Cressy: "helpeth us as an entry." - -[2] S. de Cressy: "Mothers Arme," but MS. (B.M.) "Moder barme." - -[3] "kinde." - - - - - CHAPTER LXXV - - "We shall see verily the cause of all things that He hath done; and - evermore we shall see the cause of all things that He hath permitted" - - -I saw that God can do all that we need. And these three that I shall -speak of we need: love, longing, pity. Pity in love keepeth us in the -time of our need; and longing in the same love draweth us up into -Heaven. For the Thirst of God is to have the general Man unto Him: in -which thirst He hath drawn His Holy that be now in bliss; and getting -His lively members, ever He draweth and drinketh, and yet He thirsteth -and longeth. - -I saw three manners of longing in God, and all to one end; of which we -have the same in us, and by the same virtue and for the same end. - -The first is, that He longeth to teach us to know Him and love Him -evermore, as it is convenient and speedful to us. The second is, that -He longeth to have us up to His Bliss, as souls are when they are taken -out of pain into Heaven. The third is to fulfill us in bliss; and -that shall be on the Last Day, fulfilled ever to last. For I saw, as -it is known in our Faith, that the pain and the sorrow shall be ended -to all that shall be saved. And not only we shall receive the same -bliss that souls afore have had in heaven, but also we shall receive -a new [bliss], which plenteously shall be flowing out of God into us -and shall fulfill us; and these be the goods which He hath ordained -to give us from without beginning. These goods are treasured and hid -in Himself; for unto that time [no] Creature is mighty nor worthy to -receive them. - -In this [fulfilling] we shall see verily the cause of all things that -He hath done; and evermore we shall see the cause of all things that He -hath suffered.[1] And the bliss and the fulfilling shall be so deep and -so high that, for wonder and marvel, all creatures shall have to God so -great reverent dread, overpassing that which hath been seen and felt -before, that the pillars of heaven shall tremble and quake. But this -manner of trembling and dread shall have no pain; but it belongeth to -the worthy might of God thus to be beholden by His creatures, in great -dread trembling and quaking for meekness of joy, marvelling at the -greatness of God the Maker and at the littleness of all that is made. -For the beholding of this maketh the creature marvellously meek and -mild. - -Wherefore God willeth--and also it belongeth to us, both in nature -and grace--that we wit and know of this, desiring this sight and this -working; for it leadeth us in right way, and keepeth us in true life, -and oneth us to God. And as good as God is, so great He is; and as -much as it belongeth to His goodness to be loved, so much it belongeth -to His greatness to be dreaded. For this reverent dread is the fair -courtesy that is in Heaven afore God's face. And as much as He shall -then be known and loved overpassing that He is now, in so much He shall -be dreaded overpassing that He is now. Wherefore it behoveth needs to -be that all Heaven and earth shall tremble and quake when the pillars -shall tremble and quake. - -[1] _i.e._ permitted; "all that is good our Lord doeth, and that which -is evil our Lord suffereth," xxxv. - - - - - CHAPTER LXXVI - - "The soul that beholdeth the fair nature of our Lord Jesus, it hateth - no hell but sin" - - -I speak but little of reverent dread, for I hope it may be seen in this -matter aforesaid. But well I wot our Lord shewed me no souls but those -that dread Him. For well I wot the soul that truly taketh the teaching -of the Holy Ghost, it hateth more sin for vileness and horribleness -than it doth all the pain that is in hell. For the soul that beholdeth -the fair nature[1] of our Lord Jesus, it hateth no hell but sin, as to -my sight. And therefore it is God's will that we know sin, and pray -busily and travail earnestly and seek teaching meekly that we fall not -blindly therein; and if we fall, that we rise readily. For it is the -most pain that the soul may have, to turn from God any time by sin. - -The soul that willeth to be in rest when [an] other man's sin cometh -to mind, he shall flee it as the pain of hell, seeking unto God for -remedy, for help against it. For the beholding of other man's sins, -it maketh as it were a thick mist afore the eyes of the soul, and we -cannot, for the time, see the fairness of God, but if we may behold -them with contrition with him, with compassion on him, and with holy -desire to God for him. For without this it harmeth[2] and tempesteth -and hindereth the soul that beholdeth them. For this I understood in -the Shewing of Compassion. - -In this blissful Shewing of our Lord I have understanding of two -contrary things: the one is the most wisdom that any creature may -do in this life, the other is the most folly. The most wisdom is -for a creature to do after the will and counsel of his highest -sovereign Friend. This blessed Friend is Jesus, and it is His will -and His counsel that we hold us with Him, and fasten us to Him -homely--evermore, in what state soever that we be; for whether-so that -we be foul or clean, we are all one in His loving. For weal nor for woe -He willeth never we flee from Him. But because of the changeability -that we are in, in our self, we fall often into sin. Then we have this -[doubting dread] by the stirring of our enemy and by our own folly and -blindness: for they say thus: _Thou seest well thou art a wretched -creature, a sinner, and also unfaithful. For thou keepest not the -Command[3]; thou dost promise oftentimes our Lord that thou shalt do -better, and anon after, thou fallest again into the same, especially -into sloth and losing of time._ (For that is the beginning of sin, as -to my sight,--and especially to the creatures that have given them to -serve our Lord with inward beholding of His blessed Goodness.) And this -maketh us adread to appear afore our courteous Lord. Thus is it our -enemy that would put us aback[4] with his false dread, [by reason] of -our wretchedness, through pain that he threateth us with. For it is his -meaning to make us so heavy and so weary in this, that we should let -out of mind the fair, Blissful Beholding of our Everlasting Friend. - -[1] "kindness." - -[2] "noyith." - -[3] S. de Cressy--"thy Covenant." - -[4] "on bakke." - - - - - CHAPTER LXXVII - -"Accuse not thyself overmuch, deeming that thy tribulation and thy woe - is all thy fault." "All thy living is penance profitable." "In the - remedy He willeth that we rejoice" - - -Our good Lord shewed the enmity of the Fiend: in which Shewing I -understood that all that is contrary to love and peace is of the Fiend -and of his part. And we have, of our feebleness and our folly, to fall; -and we have, of mercy and grace of the Holy Ghost, to rise to more -joy. And if our enemy aught winneth of us by our falling, (for it is -his pleasure,[1]) he loseth manifold more in our rising by charity and -meekness. And this glorious rising, it is to him so great sorrow and -pain for the hate that he hath to our soul, that he burneth continually -in envy. And all this sorrow that he would make us to have, it shall -turn to himself. And for this it was that our Lord scorned him, and [it -was] this [that] made me mightily to laugh. - -Then is this the remedy, that we be aware of our wretchedness and flee -to our Lord: for ever the more needy that we be, the more speedful it -is to us to draw nigh to Him.[2] And let us say thus in our thinking: -_I know well I have a shrewd pain; but our Lord is All-Mighty and -may punish me mightily; and He is All-Wisdom and can punish me -discerningly; and He is All-Goodness and loveth me full tenderly_. And -in this beholding it is necessary for us to abide; for it is a lovely -meekness of a sinful soul, wrought by mercy and grace of the Holy -Ghost, when we willingly and gladly take the scourge and chastening of -our Lord that Himself will give us. And it shall be full tender and -full easy, if that we will only hold us satisfied with Him and with all -His works. - -For the penance that man taketh of himself was not shewed me: that is -to say, it was not shewed specified. But specially and highly and with -full lovely manner of look was it shewed that we shall meekly bear and -suffer the penance that God Himself giveth us, with mind in His blessed -Passion. (For when we have mind in His blessed Passion, with pity and -love, then we suffer with Him like as His friends did that saw it. And -this was shewed in the Thirteenth Shewing, near the beginning, where it -speaketh of Pity.) For He saith: _Accuse not [thy]self overdone much, -deeming that thy tribulation and thy woe is all for thy fault; for I -will not that thou be heavy or sorrowful indiscreetly. For I tell thee, -howsoever thou do, thou shalt have woe. And therefore I will that thou -wisely know thy penance; and [thou] shalt see in truth that all thy -living is penance profitable._ - -This place is prison and this life is penance, and in the remedy He -willeth that we rejoice. The remedy is that our Lord is with us, -keeping and leading into the fulness of joy. For this is an endless joy -to us in our Lord's signifying, that He that shall be our bliss when we -are there, He is our keeper while we are here. Our way and our heaven -is true love and sure trust; and of this He gave understanding in all -[the Shewings] and especially in the Shewing of the Passion where He -made me mightily to choose Him for my heaven.[3] - -Flee we to our Lord and we shall be comforted, touch we Him and we -shall be made clean, cleave we to Him and we shall be sure,[4] and safe -from all manner of peril. - -For our courteous Lord willeth that we should be as homely with Him as -heart may think or soul may desire. But [let us] beware that we take -not so recklessly this homeliness as to leave courtesy. For our Lord -Himself is sovereign homeliness, and as homely as He is, so courteous -He is: for He is very courteous. And the blessed creatures that shall -be in heaven with Him without end, He will have them like to Himself in -all things. And to be like our Lord perfectly, it is our very salvation -and our full bliss. - -And if we wot not how we shall do all this, desire we of our Lord and -He shall teach us: for it is His own good-pleasure and His worship; -blessed may He be! - -[1] S. de Cressy, "likeness"; Collins, "business." The word may be -"Lifenes" = lefness, pleasure; lif = lef = lief = (Morris' _Specimens -of Early English_) pleasing, dear. - -[2] "neyghen him." - -[3] ch. xix. - -[4] "sekir." - - - - - CHAPTER LXXVIII - - "Though we be highly lifted up into contemplation by the special gift -of our Lord, yet it is needful to us to have knowledge and sight of our - sin and our feebleness" - - -Our Lord of His mercy sheweth us our sin and our feebleness by the -sweet gracious light of Himself; for our sin is so vile and so horrible -that He of His courtesy will not shew it to us but by the light of -His grace and mercy. Of four things therefore it is His will that we -have knowing: the first is, that He is our Ground from whom we have -all our life and our being. The second is, that He keepeth us mightily -and mercifully in the time that we are in our sin and among all our -enemies, that are full fell upon us; and so much we are in the more -peril for [that] we give them occasion thereto, and know not our own -need.[1] The third is, how courteously He keepeth us, and _maketh us to -know_ that we go amiss. The fourth is, how steadfastly He abideth us -and changeth no regard:[2] for He willeth that we be turned [again], -and oned to Him in love as He is to us. - -And thus by this gracious knowing we may see our sin profitably without -despair. For truly we need to see it, and by the sight we shall be -made ashamed of our self and brought down as anent our pride and -presumption; for it behoveth us verily to see that of ourselves we are -right nought but sin and wretchedness. And thus by the sight of the -less that our Lord sheweth us, the more is reckoned[3] which we see -not. For He of His courtesy measureth the sight to us; for it is so -vile and so horrible that we should not endure to see it as it is. And -by this meek knowing after this manner, through contrition and grace -we shall be broken from all that is not our Lord. And then shall our -blessed Saviour perfectly heal us, and one us to Him. - -This breaking and this healing our Lord meaneth for the general Man. -For he that is highest and nearest with God, he may see himself -sinful--and needeth to--with me; and I that am the least and lowest -that shall be saved, I may be comforted with him that is highest: so -hath our Lord oned us in charity; [as] where He shewed me that I should -sin.[4] - -And for joy that I had in beholding of Him I attended not readily -to that Shewing, and our courteous Lord stopped there and would not -further teach me till that He gave me grace and will to attend. -And hereby was I learned that though we be highly lifted up into -contemplation by the special gift of our Lord, yet it is needful to us -therewith to have knowing and sight of our sin and our feebleness. For -without this knowing we may not have true meekness, and without this -[meekness] we may not be saved. - -And afterward, also, I saw that we may not have this knowing from our -self; nor from none of all our spiritual enemies: for they will us not -so great good. For if it were by their will, we should not see it until -our ending day. Then be we greatly beholden[5] to God for that He will -Himself, for love, shew it to us in time of mercy and grace. - -[1] See ch. xxxix. p. 81. - -[2] "chere" = manner of looking on us; mien. - -[3] S. de Cressy: "wasted," but the indistinct word of the Brit. Mus. -MS. is probably "_castid_," for "cast," or "_casten_" = conjectured. - -[4] ch. xxxvii. - -[5] _i.e._ in gratitude. - - - - - CHAPTER LXXIX - - "I was taught that I should see mine own sin, and not other men's sin -except it may be for comfort and help of my fellow-Christians" (lxxvi.) - - -Also I had of this [Revelation] more understanding. In that He shewed -me that I should sin, I took it nakedly to mine own singular person, -for I was none otherwise shewed at that time. But by the high, -gracious comfort of our Lord that followed after, I saw that His -meaning was for the general Man: that is to say, All-Man; which is -sinful and shall be unto the last day. Of which Man I am a member, as -I hope, by the mercy of God. For the blessed comfort that I saw, it is -large enough for us all. And here was I learned that I should see mine -own sin, and not other men's sins but if it may be for comfort and help -of mine even-Christians. - -And also in this same Shewing where I saw that I should sin, there was -I learned to be in dread for unsureness of myself. For I wot not how I -shall fall, nor I know not the measure nor the greatness of sin; for -that would I have wist, with dread, and thereto I had none answer. - -Also our courteous Lord in the same time He shewed full surely and -mightily the endlessness and the unchangeability of His love; and, -afterward, that by His great goodness and His grace inwardly keeping, -the love of Him and our soul shall never be disparted in two, without -end.[1] - -And thus in this dread I have matter of meekness that saveth me from -presumption, and in the blessed Shewing of Love I have matter of true -comfort and of joy that saveth me from despair. All this homely Shewing -of our courteous Lord, it is a lovely lesson and a sweet, gracious -teaching of Himself in comforting of our soul. For He willeth that -we [should] know by the sweetness and homely loving of Him, that all -that we see or feel, within or without, that is contrary to this is of -the enemy and not of God. And thus;--If we be stirred to be the more -reckless of our living or of the keeping of our hearts because that we -have knowing of this plenteous love, then need we greatly to beware. -For this stirring, if it come, is untrue; and greatly we ought to hate -it, for it all hath no likeness of God's will. And when that we be -fallen, by frailty or blindness, then our courteous Lord toucheth us -and stirreth us and calleth us; and then willeth He that we see our -wretchedness and meekly be aware of it.[2] But He willeth not that -we abide thus, nor He willeth not that we busy us greatly about our -accusing, nor He willeth not that we be wretched over our self;[3] but -He willeth that we hastily turn ourselves unto Him. For He standeth all -aloof and abideth us sorrowfully and mournfully till when we come, and -hath haste to have us to Him. For we are His joy and His delight, and -He is our salve and our life. - -When I say He standeth all alone, I leave the speaking of the blessed -Company of heaven, and speak of His office and His working here on -earth,--upon the condition of the Shewing. - -[1] See xxxvii., xl., xlviii., lxi., lxxxii. - -[2] "ben it aknowen." S. de Cressy, "be it a knowen." - -[3] MS. "wretchful of our selfe." S. de Cressy, "wretchful on our self." - - - - - CHAPTER LXXX - - "Himself is nearest and meekest, highest and lowest, and doeth all." - "Love suffereth never to be without Pity" - - -By three things man standeth in this life; by which three God is -worshipped, and we be speeded,[1] kept and saved. - -The first is, use of man's Reason natural; the second is, common -teaching of Holy Church; the third is, inward gracious working of the -Holy Ghost. And these three be all of one God: God is the ground of our -natural reason; and God, the teaching of Holy Church; and God is the -Holy Ghost. And all be sundry gifts to which He willeth that we have -great regard, and attend us thereto. For these work in us continually -all together; and these be great things. Of which great things He -willeth that we have knowing here as it were in an A.B.C., that is to -say, that we have a little knowing; whereof we shall have fulness in -Heaven. And that is for to speed us. - -We know in our Faith that God alone took our nature, and none but He; -and furthermore that Christ alone did all the works that belong to -our salvation, and none but He; and right so He alone doeth now the -last end: that is to say, He dwelleth here with us, and ruleth us -and governeth us in this living, and bringeth us to His bliss. And -this shall He do as long as any soul is in earth that shall come to -heaven,--and so far forth that if there were no such soul but one, -He should be withal alone till He had brought him up to His bliss. I -believe and understand the ministration of angels, as clerks tell us: -but it was not shewed me. For Himself is nearest and meekest, highest -and lowest, and doeth all. And not only all that we need, but also He -doeth all that is worshipful, to our joy in heaven. - -And where I say that He abideth sorrowfully and moaning, it meaneth -all the true feeling that _we_ have in our self, in contrition and -compassion, and all sorrowing and moaning that we are not oned with our -Lord. And all such that is speedful, it is Christ in us. And though -some of us feel it seldom, it passeth never from Christ till what time -He hath brought us out of all our woe. For love suffereth never to be -without pity. And what time that we fall into sin and leave the mind of -Him and the keeping of our own soul, then keepeth Christ alone all the -charge; and thus standeth He sorrowfully and moaning. - -Then belongeth it to us for reverence and kindness to turn us hastily -to our Lord and leave Him not alone. He is here alone with us all: that -is to say, only for us He is here. And what time I am strange to Him by -sin, despair or sloth, then I let my Lord stand alone, in as much as it -is in me. And thus it fareth with us all which be sinners. But though -it be so that we do thus oftentimes, His Goodness suffereth us never to -be alone, but lastingly He is with us, and tenderly He excuseth us, and -ever shieldeth us from blame in His sight. - -[1] _i.e._ helped onwards. - - - - - CHAPTER LXXXI - -"God seeth all our living a penance: for nature-longing of our love is - to Him a lasting penance in us." "His love maketh Him to long" - - -Our Good Lord shewed Himself in diverse manners both in heaven and in -earth, but I saw Him take no place save in man's soul. - -He shewed Himself in earth in the sweet Incarnation and in His blessed -Passion. And in other manner He shewed Himself in earth [as in the -Revelation] where I say: _I saw God in a Point_.[1] And in another -manner He shewed Himself in earth thus as it were in pilgrimage: that -is to say, He is here with us, leading us, and shall be till when He -hath brought us all to His bliss in heaven. He shewed Himself diverse -times reigning, as it is aforesaid; but principally in man's soul. He -hath taken there His resting-place and His worshipful City: out of -which worshipful See He shall never rise nor remove without end. - -Marvellous and stately[2] is the place where the Lord dwelleth, -and therefore He willeth that we readily answer to[3] His gracious -touching, more rejoicing in His whole love than sorrowing in our often -fallings. For it is the most worship to Him of anything that we may -do, that we live gladly and merrily, for His love, in our penance. -For He beholdeth us so tenderly that He seeth all our living [here] a -penance: for nature's longing in us is to Him aye-lasting penance in -us[4]: which penance He worketh in us and mercifully He helpeth us to -bear it. For His love maketh _Him_ to long [for us]; His wisdom and His -truth with His rightfulness maketh _Him_ to suffer us [to be] here: and -in this same manner [of longing and abiding] He willeth to see it in -us. For this is our natural penance,--and the highest, as to my sight. -For this penance goeth[5] never from us till what time that we be -fulfilled, when we shall have Him to our meed. And therefore He willeth -that we set our hearts in the Overpassing[6]: that is to say, from the -pain that we feel into the bliss that we trust. - -[1] ch. xi. - -[2] "solemne." - -[3] "entenden to" = turn our attention, respond to. - -[4] or, at in S. de Cressy, "For kind longing in us to him is a lasting -penance in us." - -[5] "cometh." - -[6] The exceeding Bliss. "Our light affliction, which is but for a -moment, worketh for us a far more exceeding and eternal weight of -glory."--2 Cor. iv. 17. - - - - - CHAPTER LXXXII - - "In falling and in rising we are ever preciously kept in one Love" - - -But here shewed our courteous Lord the moaning and the mourning of -the soul, signifying thus: _I know well thou wilt live for my love, -joyously and gladly suffering all the penance that may come to thee; -but in as much as thou livest not without sin thou wouldest suffer, for -my love, all the woe, all the tribulation and distress that might come -to thee. And it is sooth.[1] But be not greatly aggrieved with sin that -falleth to thee against thy will._ - -And here I understood that [which was shewed] that the Lord beholdeth -the servant with pity and not with blame.[2] For this passing life -asketh[3] not to live all without blame and sin. He loveth us -endlessly, and we sin customably, and He sheweth us full mildly, and -then we sorrow and mourn discreetly, turning us unto the beholding -of His mercy, cleaving to His love and goodness, seeing that He is -our medicine, perceiving that we do nought but sin. And thus by the -meekness we get by the sight of our sin, faithfully knowing His -everlasting love, Him thanking and praising, we please Him:--_I love -thee, and thou lovest me, and our love shall not be disparted in two: -for thy profit I suffer [these things to come]._ And all this was -shewed in spiritual understanding, saying these blessed words: _I keep -thee full surely_. - -And by the great desire that I saw in our blessed Lord that we shall -live in this manner,--that is to say, in longing and enjoying, as all -this lesson of love sheweth,--thereby I understood that that which is -contrarious to us is not of Him but of enmity; and He willeth that we -know it by the sweet gracious light of His kind love. If any such lover -be in earth which is continually kept from falling, I know it not: -for it was not shewed me. But this was shewed: that in falling and in -rising we are ever preciously kept in one Love. For in the Beholding of -God we fall not, and in the beholding of self we stand not; and both -these [manners of beholding] be sooth as to my sight. But the Beholding -of our Lord God is the highest soothness.[4] Then are we greatly bound -to God[5] [for] that He willeth in this living to shew us this high -soothness. And I understood that while we be in this life it is full -speedful to us that we see both these at once. For the higher Beholding -keepeth us in spiritual solace and true enjoying in God; [and] that -other that is the lower Beholding keepeth us in dread and maketh us -ashamed of ourself. But our good Lord willeth ever that we hold us much -more in the Beholding of the higher, and [yet] leave not the knowing of -the lower, unto the time that we be brought up above, where we shall -have our Lord Jesus unto our meed and be fulfilled of joy and bliss -without end. - -[1] _i.e._ truth. See xxvii., "It is sooth that sin it cause of all -this pain." - -[2] ch. li. - -[3] _i.e._ "demandeth not that we live." - -[4] sooth, soothness: _i.e._ truth, trueness. "Both these ben soth, as -to my syte. But the beholdyng of our Lord God is the heyest sothnes." -See chaps. xlv., liii., etc., the two "Deemings": the Beholding by God -of the higher Self and the Beholding by man of the lower self. - -[5] in gratitude, obligation. - - - - - CHAPTER LXXXIII - - "Life, Love, and Light" - - -I had, in part, touching, sight, and feeling in three properties of -God, in which the strength and effect of all the Revelation standeth: -and they were seen in every Shewing, and most properly in the Twelfth, -where it saith oftentimes: [_It is I._] The properties are these: Life, -Love, and Light.[1] In life is marvellous homeliness, and in love is -gentle courtesy, and in light is endless Nature-hood. These properties -were in one Goodness: unto which Goodness my Reason would be oned, and -cleave to it with all its might. - -I beheld with reverent dread, and highly marvelling in the sight -and in the feeling of the sweet accord, that our Reason is in God; -understanding that it is the highest gift that we have received; and it -is grounded in nature. - -Our faith is a light by nature coming of our endless Day, that is our -Father, God. In which light our Mother, Christ, and our good Lord, the -Holy Ghost, leadeth us in this passing life. This light is measured -discreetly, needfully standing to us in the night. The light is cause -of our life; the night is cause of our pain and of all our woe: in -which we earn meed and thanks of God. For we, with mercy and grace, -steadfastly know and believe our light, going therein wisely and -mightily. - -And at the end of woe, suddenly our eyes shall be opened, and in -clearness of light our sight shall be full: which light is God, our -Maker and Holy Ghost, in Christ Jesus our Saviour. - -Thus I saw and understood that our faith is our light in our night: -which light is God, our endless Day. - -[1] _Cf._ chs. lxxxv. and lxxxvi. These words might be (as Life, -Light, and Love) for the Trinity of _Might_ ("the Father willeth"), -_Wisdom_ ("the Son worketh"), _Love_ ("the Holy Ghost confirmeth"): -_one Goodness_: or as it is sometimes denoted, the Trinity of -_Might, Wisdom, Goodness: one Love_. But here the thought seems to -be centred in _Light_ as the manifestation of Being (of _Kyndhede_ = -relationships, correspondences of nature): of the Triune Divine Light -which in Man is corresponding Reason, Faith, Charity: Charity keeping -man, while here, in Faith and Hope; Charity leading him from and -through and into the Eternal Divine Love. - - - - - CHAPTER LXXXIV - - "Charity" - - -The light is Charity, and the measuring of this light is done to us -profitably by the wisdom of God. For neither is the light so large that -we may see our blissful Day, nor is it shut from us; but it is such a -light in which we may live meedfully, with travail deserving[1] the -endless worship of God. And this was seen in the Sixth Shewing where He -said: _I thank thee of thy service and of thy travail_. Thus Charity -keepeth us in Faith and Hope, and Hope leadeth us in Charity. And in -the end all shall be Charity. - -I had three manners of understanding of this light, Charity. The first -is Charity unmade; the second is Charity made; the third is Charity -given. Charity unmade is God; Charity made is our soul in God; Charity -given is virtue. And that is a precious gift of working in which we -love God, for Himself; and ourselves, in God; and that which God -loveth, for God. - -[1] _i.e._ earning the endless praise. - - - - - CHAPTER LXXXV - - "Lord, blessed mayest Thou be, for it is thus: it is well" - - -And in this sight I marvelled highly. For notwithstanding our simple -living and our blindness here, yet endlessly our courteous Lord -beholdeth us in this working, rejoicing; and of all things, we may -please Him best wisely and truly to believe, and to enjoy with Him and -in Him. For as verily as we shall be in the bliss of God without end, -Him praising and thanking, so verily we have been in the foresight of -God, loved and known in His endless purpose from without beginning. In -which unbegun love He made us; and in the same love He keepeth us and -never suffereth us to be hurt [in manner] by which our bliss might be -lost. And therefore when the Doom is given and we be all brought up -above, then shall we clearly see in God the secret things which be now -hid to us. Then shall none of us be stirred to say in any wise: _Lord, -if it had been thus, then it had been full well_; but we shall say -all with one voice: _Lord, blessed mayst thou be, for it is thus: it -is well; and now see we verily that all-thing is done as it was then -ordained before that anything was made._ - - - - - CHAPTER LXXXVI - - "Love was our Lord's Meaning" - - -This book is begun by God's gift and His grace, but it is not yet -performed, as to my sight. - -For Charity pray we all; [together] with _God's_ working, thanking, -trusting, enjoying. For thus will our good Lord be prayed to, as by the -understanding that I took of all His own meaning and of the sweet words -where He saith full merrily: _I am the Ground of thy beseeching_. For -truly I saw and understood in our Lord's meaning that He shewed it for -that He willeth to have it known more than it is: in which knowing He -will give us grace to love to Him and cleave to Him. For He beholdeth -His heavenly treasure with so great love on earth that He willeth to -give us more light and solace in heavenly joy, in drawing to Him of our -hearts, for sorrow and darkness[1] which we are in. - -And from that time that it was shewed I desired oftentimes to learn[2] -what was our Lord's meaning. And fifteen years after, and more, I was -answered in ghostly understanding, saying thus: _Wouldst thou learn[3] -thy Lord's meaning in this thing? Learn it well: Love was His meaning. -Who shewed it thee? Love. What shewed He thee? Love. Wherefore shewed -it He? For Love. Hold thee therein and thou shalt learn and know more -in the same. But thou shalt never know nor learn therein other thing -without end._ Thus was I learned[4] that Love was our Lord's meaning. - -And I saw full surely that ere God made us He loved us; which love was -never slacked, nor ever shall be. And in this love He hath done all His -works; and in this love He hath made all things profitable to us; and -in this love our life is everlasting. In our making we had beginning; -but the love wherein He made us was in Him from without beginning: in -which love we have our beginning. And all this shall we see in God, -without end. - -[1] "merkness" = dimness. - -[2] "witten" = to see clearly. - -[3] "witten" = to see clearly. - -[4] "lerid." - - - - - POSTSCRIPT BY A SCRIBE - -[The Sloane MS. is entitled "Revelations to one who could not read a -Letter, Anno Dom. 1373," and each chapter is headed by a few lines -denoting its contents. These titles are in language similar to that of -the text, and are probably the work of an early scribe. No doubt it -is the same scribe who after the last sentence of the book adds the -aspiration:] _Which Jesus mot grant us_ - - _Amen._ - - [And to him also may be assigned this conclusion:--] - -Thus endeth the Revelation of Love of the blissid Trinite shewid by -our Savior Christ Jesu for our endles comfort and solace and also to -enjoyen in him in this passand journey of this life. - - _Amen Jesu Amen_ - -I pray Almyty God that this booke com not but to the hands of them -that will be his faithfull lovers, and to those that will submitt -them to the faith of holy Church, and obey the holesom understondying -and teching of the men that be of vertuous life, sadde Age and sound -lering: ffor this Revelation is hey Divinitye and hey wisdom, wherfore -it may not dwelle with him that is thrall to synne and to the Devill. - -And beware thou take not on thing after thy affection and liking, and -leve another: for that is the condition of an heretique. But take every -thing with other. And, trewly understonden, All is according to holy -Scripture and groundid in the same. And _that_ Jesus, our very love, -light and truth, shall shew to all clen soulis that with mekeness aske -profe reverently this wisdom of hym. - -And thou to whom this boke shall come, thank heyley and hertily our -Saviour Christ Jesu that he made these shewings and revelations, for -the, and to the, of his endles love, mercy and goodnes for thine and -our save guide, to conduct to everlastying bliss: _the which Jesus mot -grant us._ AMEN. - - - - - GLOSSARY - - - _Adight_ = prepared, ordained. - - _Adventure_ = chance, hazard. - - _After_ = according to. - - _All thing_ = with the verb singular--kept here chiefly to express - _all_, the _whole_ of things related to each other, though often, as in - the original, meaning simply _every, each_. In Early and Middle English - _thing_ had no _s_ in the plural. - - _And_ had sometimes the force of _but_, and once or twice in the MS. it - is used in its sense of _if_, or of _and though_, or _and when_. - - _Asseth, asyeth, asyeth-making_ = satisfaction; fulfilment - (theologically used). - - _Asketh_ = requireth, demandeth. - - _Avisement_ = consideration; observation with self-consulting. - - _Beclosed_ = enclosed. - - _Behest_ = promise: a thing proclaimed; afterwards, command. - - _Behold in_ = behold. _Beholding_ = manner of regarding things. - - _Belongeth to, behoveth_ = is incumbent, befitteth. - - _Blissful_ = used sometimes as _blessed_. - - _Bodily_ = perceived by any of the bodily senses, effected by material - agency. - - _Braste_ = burst. - - _Busyness_ = the state of being busy; _great busyness_ = much ado. - - _But if_ = unless, save. - - _Cause_ = reason, end, object. - - _Cheer_ = expression of countenance shewing sorrow or gladness; mien. - - _Close_ = shut away; hid, or partially hid. - - _Come from_ = go from. - - _Common: the Blessed Common_ = the Christian Community. - - _Contrarious_ = perverse. Various other forms are used from to - _contrary_, to oppose. - - _Could_ and _can_ refer to knowledge and practical skill, ability. - - _Courteous_ = gently considerate and fair; reverentially ceremonious; - Gracious. - - _Deadly_ = mortal. - - _Dearworthy_ = precious; beloved and honoured. - - _Depart_ = dispart, part. - - _Deserve_ = earn. - - _Disease_ = distress, trouble, want of case. - - _Doom, deeming_ = judgment. _Doomsman_ = priestly confessor. - - _Enjoy in_ = enjoy; rejoice in. - - _Entend_ = attend. - - _Enter_ = to lead in. - - _Even_ = equal; _even-like; even-right_ = straight, straight-facing. - - _Even-Christian_ (_even-cristen_, sing. or pl.) = fellow-Christian. - _Hamlet_ V. i., "And the more the pity that great folk have countenance - in this world to drown or hang themselves more than their even - Christian." - - _Faithfully_ = trustfully. - - _For that_ = because. - - _Fulfilled of_ = filled full with. _Fulfilling_ = fulfilment, Perfect - Bliss. - - _Garland_ = crown. - - _Generally_ = relating to things or people in general, not "in special." - - _Grante mercy_ = ("grand merci") great thanks. - - _Have to_ = betake one's self to. - - _Hastily_ = quickly, soon. - - _Homely_ = intimate, simple, as of one at home. - - _Honest_ = fair, seemly. - - _If_ = that (chap. xxxii., "Thou shalt see--if all--shall be well" Acts - xxvi. 8). - - _Impropriated (impropried) to_ = appropriated to. - - _Indifferent_ (to thy sight, chap. li.) = indistinct. - - _Intellect_ = understanding, that which is to be understood, inference. - xiii. - - _Intent_ = attention. - - _Kind_ = nature, race, birth, species; natural, etc.; _kindly_ = as by - birth and kinship, natural, filial, gentle, genial, human and humane. - - _Known_ = made known. - - _Languor_ = to languish. - - _Learn_ = teach. - - _Let_, "_letten_" = hinder (letted). - - _Like (it liketh him, meliketh)_ = to suit, be similar to the desire, - to be pleasing (Amos iv. 5). _Liking_ = pleasure, pleasance. - - _Likeness_ ("without any likeness") = comparison. - - _May, might,_ often for _can_ and _could_ of modern usage. - - _Mean_ = to think, say, signify, intend; to have in one's mind. - - _Mean, means_ = medium, intermediary thing, or person, or communication. - - _Mind_ = feeling, memory, sympathetic perception or realisation. - - _Mischief_ = hurt, injury, harm. - - _Mights_ = powers, faculties. - - _Morrow_ = morning. - - _Moaning_ = sorrowing. - - _Naked_ = simple, single, plain, by itself. - - _Needs_ = of need; it _behoveth needs_ = is incumbent through necessity. - - _Oweth_ = ought, is bound by duty or debt. - - _One_ (oned, oneing) = to make one, unite. - - _Over_ = upper. - - _Overpassing_ = exceeding; the _overpassing_ = the Restoration, - the heavenly Fulfilment of the Company of souls made _more_ than - conquerors; the Supernal Blessedness. - - _Pass_ = to die. - - _Passing_ = surpassingly. - - _Regard, in regard of_ = in respect of, comparison with. _Regard_ = - look, sight. - - _Ready_ = prepared; _readily_ = quickly. - - _Sad_ = Sober ("sad votaress," Milton, _Comus_), originally "firm" - ("rype and sad corage," Chaucer: _The Clerkes Tale_, 164). - - _Say_ = tell. - - _Skilfully_ = discerningly, with practical knowledge and ability. - - _Slade_ = a steep, hollow place; a ravine. - - _So far forth_ = to such a measure. - - _Solemn_ = festal, as of a yearly feast, stately, ceremonial. - - _Sooth_ = very reality, that which _is; soothly, soothfastly_. - - _Speed_ = prospering, furtherance, profit. - - _Stint_ ("stinten") = to cease. - - _Stirring_ ("stering") = moving, prompting, motion. - - _Substantial_ and _sensual_, relating respectively (in the writer's - psychology) to the _Substance_ or higher self, and the soul inhabiting - the body on earth, called by her the _Sensualite_, and in chap. lvii. - _the sensual soul; cf._ Genesis i. 27, with ii. 7. - - _Tarry_ = to vex, delay. - - _Touch_ (a) = an instant. _Touching_ = influence. - - _Trow_ = believe. - - _Unknowing_ = ignorance; _unmade_ = not made. - - _Ween_ = suppose, expect, think. - - _Will; He will_ = He willeth that. _Wilfully_ = with firm will, - resolutely. - - _Wit_ to know by perception, to experience, find, learn. Knowledge - knows: _Wisdom wits_. - - _Worship_ = honour, praise, glory. - - _Wretch_ = a poor, a mean creature of no account. - - -[THE END.] - - - - - -End of the Project Gutenberg EBook of Revelations of Divine Love Recorded by -Julian, Anchoress at Norwich, by Julian - -*** END OF THIS PROJECT GUTENBERG EBOOK REVELATIONS OF DIVINE LOVE *** - -***** This file should be named 52958-8.txt or 52958-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/2/9/5/52958/ - -Produced by Clare Graham & Marc D'Hooghe at Free Literature -(online soon in an extended version, alo linking to free -sources for education worldwide ... MOOC's, educational -materials,...) 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You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - -Title: Revelations of Divine Love Recorded by Julian, Anchoress at Norwich - -Author: Julian - -Illustrator: Phoebe Anna Traquair - -Translator: Grace Warrack - -Release Date: September 2, 2016 [EBook #52958] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK REVELATIONS OF DIVINE LOVE *** - - - - -Produced by Clare Graham & Marc D'Hooghe at Free Literature -(online soon in an extended version, alo linking to free -sources for education worldwide ... MOOC's, educational -materials,...) Images generously made available by the -Internet Archive. - - - - - - -</pre> - -<div class="figcenter" style="width: 450px;"> -<img src="images/cover.jpg" width="450" alt="titlepage" /> -</div> - -<hr class="full" /> - -<h1>REVELATIONS<br /> -of DIVINE LOVE</h1> -<h2>Recorded by JULIAN,<br /> -Anchoress at <i>NORWICH</i></h2> -<h4>ANNO DOMINI 1373</h4> - - -<h4><i>In lumine tuo videbimus lumen</i></h4> - - -<h3>A version from the MS.<br /> -in the BRITISH MUSEUM<br /> -edited by<br /> -GRACE WARRACK</h3> - - -<h4>Methuen & Company<br /> -36 Essex Street Strand<br /> -London<br /> -1901</h4> - - - -<hr class="chap" /> - - - -<p><span class="smcap">Domini, refugium factus es nobis, a generatione in generationem.</span><br /> -<span class="smcap">Respice in servos tuos, et in opera tua: et dirige filios eorum.</span><br /> -<span class="smcap">Et sit splendor Domini Dei nostri super nos, et opera manuum</span><br /> -<span style="margin-left: 2em;"><span class="smcap">nostrarum dirige super nos: et opus manuum nostrarum dirige.</span></span><br /> -<br /></p> - - -<p>"Truth seeth God, and Wisdom beholdeth God, and of these two -cometh the third: that is a holy, marvelling delight in God; which -is Love."</p> - -<hr class="chap" /> - -<h3>CONTENTS</h3> - - - -<div class="center"> -<table border="0" cellpadding="4" cellspacing="0" summary=""> -<tr><td align="left"> </td><td align="left"> </td><td align="left"><span class="smcap">page</span></td></tr> -<tr><td align="left"><a href="#NOTES_ON_MANUSCRIPTS_AND">I.</a></td><td align="left"><span class="smcap">Notes on Manuscripts and Editions of this Book.</span></td><td align="left">xi</td></tr> -<tr><td align="left"> </td><td align="left"> </td><td align="left"> </td></tr> -<tr><td align="left"><a href="#NOTE_AS_TO_THE_LADY_JULIAN_ANCHORESS">II.</a></td><td align="left"><span class="smcap">Note as to two Julians.</span></td><td align="left">xv</td></tr> -<tr><td align="left"> </td><td align="left"> </td><td align="left"> </td></tr> -<tr><td align="left"><a href="#INTRODUCTION">III.</a></td><td align="left"><span class="smcap">Introduction</span>:—</td></tr> -<tr><td align="left"><a href="#INTRODUCTION">Part I.</a></td><td align="left">The Lady Julian.</td><td align="left">xvii</td></tr> -<tr><td align="left"><a href="#PART_II">Part II.</a></td><td align="left">The Manner of the Book.</td><td align="left">xxxiii</td></tr> -<tr><td align="left"><a href="#PART_III">Part III.</a></td><td align="left">The Theme of the Book.</td><td align="left">lv</td></tr> -<tr><td align="left"> </td><td align="left"> </td><td align="left"> </td></tr> -<tr><td align="left"><a href="#REVELATIONS_OF_DIVINE_LOVE">IV.</a></td><td align="left">"<span class="smcap">Revelations of Divine Love</span>":—</td></tr> -<tr><td align="left"> </td><td align="left">(<i>editorial account</i>)</td></tr> -<tr><td align="left"><a href="#REVELATIONS_OF_DIVINE_LOVE">i.</a></td><td align="left">A List of Contents, called "A Particular of the Chapters".</td><td align="left">1</td></tr> -<tr><td align="left"><a href="#CHAPTER_II">ii.-iii.</a></td><td align="left">Autobiographical.</td><td align="left">3</td></tr> -<tr><td align="left"><a href="#THE_FIRST_REVELATION">iv.-ix.</a></td><td align="left"><i>The First Revelation</i>: The Trinity is shewn, through<br /> the Suffering of Christ, as Goodness, or Love all-working.</td><td align="left">8</td></tr> -<tr><td align="left"><a href="#THE_SECOND_REVELATION">x.</a></td><td align="left"><i>The Second Revelation</i>: Man's Sight of God's Love is<br /> but partial because of sin's darkness.</td><td align="left">21</td></tr> -<tr><td align="left"><a href="#THE_THIRD_REVELATION">xi.</a></td><td align="left"><i>The Third Revelation</i>: All Being is Being of God and<br /> is good: Sin is no Being.</td><td align="left">26</td></tr> -<tr><td align="left"><a href="#THE_FOURTH_REVELATION">xii.</a></td><td align="left"><i>The Fourth Revelation</i>: The stain of sin through<br /> lacking of human love is cleared away by the Death<br /> of Christ in His Love.</td><td align="left">29</td></tr> -<tr><td align="left"><a href="#THE_FIFTH_REVELATION">xiii.</a></td><td align="left"><i>The Fifth Revelation</i>: By Love's Sacrifice, in Christ,<br /> the evil suffered, for Love's Increase, to rise, is<br /> overcome for ever.</td><td align="left">30</td></tr> -<tr><td align="left"><a href="#THE_SIXTH_REVELATION">xiv.</a></td><td align="left"><i>The Sixth Revelation</i>: The travail of Man against evil<br /> on earth is a glory accepted by Love in Heaven.</td><td align="left">33</td></tr> -<tr><td align="left"><a href="#THE_SEVENTH_REVELATION">xv.</a></td><td align="left"><i>The Seventh Revelation:</i> It is of God's Will, for<br /> our learning, that on earth we change<br /> between joy of light and pain of darkness.</td><td align="left">34</td></tr> -<tr><td align="left"><a href="#THE_EIGHTH_REVELATION">xvi.-xxi.</a></td><td align="left"><i>The Eighth Revelation:</i> Of the oneness of God<br /> and Man in the Passion of Christ, through<br /> Compassion of the Creature with Christ and<br /> of Christ with the Creature. All compassion<br /> in men is Christ in men.</td><td align="left">36</td></tr> -<tr><td align="left"><a href="#THE_NINTH_REVELATION">xxii.-xxiii.</a></td><td align="left"><i>The Ninth Revelation</i>: Of the worshipful entering<br /> of Man's soul into the Joy of Love<br /> Divine in the Passion.</td><td align="left">46</td></tr> -<tr><td align="left"><a href="#THE_TENTH_REVELATION">xxiv.</a></td><td align="left"><i>The Tenth Revelation</i>: Of the thankful entering<br /> of the soul into the Peace of <i>the Endless Love</i><br /> opened up for Man in the time of the Passion.</td><td align="left">51</td></tr> -<tr><td align="left"><a href="#THE_ELEVENTH_REVELATION">xxv.</a></td><td align="left"><i>The Eleventh Revelation:</i> Of Christ's Raising,<br /> Fulfilling Love to the souls of men, as beheld<br /> in the love between Him and His Mother.</td><td align="left">52</td></tr> -<tr><td align="left"><a href="#THE_TWELFTH_REVELATION">xxvi.</a></td><td align="left"><i>The Twelfth Revelation:</i> All that the soul lives<br /> by and loves is God, through Christ.</td><td align="left">54</td></tr> -<tr><td align="left"><a href="#THE_THIRTEENTH_REVELATION">xxvii.-xl.</a></td><td align="left"><i>The Thirteenth Revelation:</i> Man's finite love was<br /> suffered by Infinite Love to fail, that falling<br /> thus through sin into pain and death of<br /> darkness, the creature therein might more<br /> deeply know his need and more highly<br /> know, in its succouring strength, the<br /> Creator's Love, as the Saviour's; that so<br /> being raised, and for ever held clinging to<br /> that through the grace of the Holy Ghost,<br /> he might rise to fuller and higher and<br /> endless oneness with God.</td><td align="left">55</td></tr> -<tr><td align="left"><a href="#THE_FOURTEENTH_REVELATION">xli.-xliii.</a></td><td align="left"><i>The Fourteenth Revelation:</i> Beginning on earth,<br /> Prayer makes the soul one with God.</td><td align="left">84</td></tr> -<tr><td align="left"><a href="#ANENT_CERTAIN_POINTS_IN_THE_FOREGOING">xliv.-lxiii.</a></td><td align="left">Regarding these Revelations and the Christian<br /> Life of Love's travail on earth against sin.</td><td align="left">93</td></tr> -<tr><td align="left"><a href="#THE_FIFTEENTH_REVELATION">lxiv.-lxv.</a></td><td align="left"><i>The Fifteenth Revelation</i> (Closing): Of Love's<br /> Fulfilment in Heaven.</td><td align="left">159</td></tr> -<tr><td align="left"><a href="#CHAPTER_XLVI">lxvi.</a></td><td align="left">Autobiographical: The fall through frailty of<br /> nature, by self-regarding, into doubt of the<br /> Shewing of Love; the rescue by mercy; the<br /> assaying of faith and the overcoming by<br /> grace.</td><td align="left">164</td></tr> -<tr><td align="left"><a href="#THE_SIXTEENTH_REVELATION">lxvii.-lxviii.</a> </td><td align="left"><i>The Sixteenth Revelation</i> (Confirming): The<br /> Indwelling of God In the Soul, now and<br /> for ever. "<i>Thou shalt not be overcome.</i>"</td><td align="left">167</td></tr> -<tr><td align="left"><a href="#CHAPTER_LXIX">lxix.</a></td><td align="left">Autobiographical: The second assaying of faith,<br /> through the horror of spiritual darkness;<br /> the overcoming by virtue of the Passion of<br /> Christ, with help from the Common Belief<br /> of the Christian Fellowship.</td><td align="left">170</td></tr> -<tr><td align="left"><a href="#CHAPTER_LXX">lxx.-lxxxv.</a></td><td align="left">The Life of Faith is kept by Charity, led on<br /> by Hope.</td><td align="left">172</td></tr> -<tr><td align="left"><a href="#CHAPTER_LXXXVI">lxxxvi.</a></td><td align="left">The Meaning of the Whole. Of learning<br /> more on earth and In Heaven of the One<br /> thing taught in the Revelation: <i>the Endless<br /> Love</i>; in Which Life is everlasting.</td><td align="left">201</td></tr> -<tr><td align="left"> </td><td align="left"> </td><td align="left"> </td></tr> -<tr><td align="left"><a href="#POSTSCRIPT_BY_A_SCRIBE">V.</a></td><td align="left"><span class="smcap">Postscript by an early Transcriber of the Manuscript. </span></td><td align="left">204</td></tr> -<tr><td align="left"> </td><td align="left"> </td><td align="left"> </td></tr> -<tr><td align="left"><a href="#GLOSSARY">VI.</a></td><td align="left"><span class="smcap">Glossary.</span></td><td align="left">205</td></tr> -</table></div> -<h4><i>The Title-page is from a design by Phoebe Anna Traquair.</i></h4> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_xi" id="Page_xi">[Pg xi]</a></span></p> - - -<h3><a name="NOTES_ON_MANUSCRIPTS_AND" id="NOTES_ON_MANUSCRIPTS_AND">NOTES ON MANUSCRIPTS AND -EDITIONS</a></h3> - - -<p>This English book exists in two Manuscripts: No. 30 of -the Bibliothèque Nationale, Paris (<i>Bibliotheca Bigotiana</i>, -388), and No. 2499 <i>Sloane</i>, in the British Museum.</p> - -<p>The Paris Manuscript is of the Sixteenth Century, the Sloane -is in a Seventeenth Century handwriting; the English of the -Fourteenth Century seems to be on the whole well preserved in -both, especially perhaps in the later Manuscript, which must -have been copied from one of mixed East Anglian and northern -dialects. This manuscript has no title-page, and nothing is -known as to its history. Delisle's catalogue of the <i>Biblioth. -Bigot.</i> (1877) gives no particulars as to the acquisition of -No. 388. The two versions may be compared in these -sentences:—</p> - -<p>Chap. II., <i>Paris</i> MS.: "This revelation was made to a Symple -creature unlettyrde leving in deadly flesh the yer of our Lord a -thousande and thre hundered and lxxiii the xiii Daie of May."</p> - -<p><i>Sloane</i>: "These Revelations were shewed to a simple creature -that cowde no letter the yeere of our Lord 1373 the xiij day -of may."</p> - -<p>Chap. LI., <i>Paris</i> MS.: "The colour of his face was feyer -brown whygt with full semely countenaunce. his eyen were -blakke most feyer and semely shewyng full of lovely pytte and -within hym an heyward long and brode all full of endlesse -hevynlynes. And the lovely lokyng that he lokyd on his -servant contynually. And namely in his fallyng ÷ me thought it -myght melt oure hartys for love. and brek them on twoo for Joy."</p> -<p><span class="pagenum"><a name="Page_xii" id="Page_xii">[Pg xii]</a></span></p> -<p><i>Sloane</i>: "The color of his face was faire browne, with ful -semely features, his eyen were blak most faire and semely -shewand ful of lovely pety and within him an heyward long and -brode all full of endles hevyns, and the lovely lokeing that he -loked upon his servant continuly and namely in his fallyng me -thowte it myte molten our herts for love & bresten hem on to -for joy."</p> - -<p>The Sloane MS. does not mention the writer of the book, -but the copyist of the Paris version has, after the <i>Deo Gratias</i> -with which it ends, added or transcribed these words: <i>Explicit -liber Revelationem Julyane anatorite</i> [sic] <i>Norwyche cujus anime -propicietur Deus</i>.</p> - -<p>Blomefield, in his <i>History of Norfolk</i> (iv. p. 81), speaks -of "an old vellum Manuscript, 36 pages of which contained -an account of the visions, etc.," of the Lady Julian, anchoress at -St. Julian's, Norwich, and quotes the title written by a contemporary: -"Here es a Vision shewed by the godenes of God to -a devoute Woman: and her name is Julian, that is recluse at -Noryche, and yett is on life, Anno Domini mccccxlii. In -the whilke Vision er fulle many comfortabyll words, and greatly -styrrande to alle they that desyres to be Crystes Looverse"—greatly -stirring to all that desire to be lovers of Christ. This -Manuscript, possibly containing the writing of Julian herself, -was in the possession of the Rev. Francis Peck (1692-1743). -The original MSS. of that antiquarian writer went to Sir -Thomas Cave, and ultimately to the British Museum, but his -general library was sold in 1758 to Mr T. Payne (of Payne & -Foss), bookseller, Strand, and this old Manuscript of the -"Revelations," which has been sought for in vain in the catalogues -of public collections, may perhaps have been bought and -sold by him.<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> It may be extant in some private library.</p> - -<p>Tersteegen, who, in his <i>Auserlesene Beschreibungen Heiliger -Seelen</i>, gives a long extract from Julian's book (vol. iii. p. 252,<span class="pagenum"><a name="Page_xiii" id="Page_xiii">[Pg xiii]</a></span> -3rd ed. 1784), mentions in his preface that he had seen "in -the Library of the late Poiret" an old Manuscript of these -Revelations. Pierre Poiret, author of several works on mystical -theology, died in 1719 near Leyden, but the Manuscript -has not found its way to the University there.</p> - -<p>Poiret himself refers thus to Julian and her book in his -<i>Catalogus Auctorum Mysticorum</i>, giving to her name the asterisk -denoting greatness: "<i>Julianae Matris Anachoretae, Revelationes -de Amore Dei. Anglice. Theodidactae, profundae, ecstaticae.</i>" -(<i>Theologiae Pacificae itemque Mysticae</i>, p. 336. Amsterdam, -1702.)</p> - -<p>The earliest printed edition of Julian's book was prepared by -the Benedictine Serenus de Cressy, and published in 1670 by -permission of his ecclesiastical Superior, the Abbot of Lambspring, -under the title of <i>Sixteen Revelations of Divine -Love</i>. It agrees with the Manuscript now in Paris, but the -readings that differ from the Sloane Manuscript are very few -and are quite unimportant. This version of de Cressy's is in -Seventeenth Century English with some archaic words, which -are explained on the side margins; it was re-printed in 1843. -A modernised version taken from the Sloane MS. was published, -with a preface, by Henry Collins in 1877 (T. Richardson & -Sons).</p> - -<p>These three, the only printed editions, are now all of great -rarity.</p> - -<p>For the following version, the editor having transcribed the -Sloane MS., divided its continuous lines into paragraphs, -supplied to many words capital letters, and while following as -far as possible the significance of the commas and occasional full -stops of the original, endeavoured to make the meaning clearer -by a more varied punctuation. As the book is designed for -general use, modern spelling has been adopted, and most words -entirely obsolete in speech have been rendered in modern -English, though a few that seemed of special significance or<span class="pagenum"><a name="Page_xiv" id="Page_xiv">[Pg xiv]</a></span> -charm have been retained. Archaic forms of construction have -been almost invariably left as they are, without regard to modern -grammatical usage. Occasionally a word has been underlined -for the sake of clearness or as a help in preserving the measure -of the original language, which in a modern version must lose a -little in rhythm, by altered pronunciation and by the dropping of -the termination "en" from verbs in the infinitive. Here and -there a clause has been put within parentheses. The very few -changes made in words that might have any bearing on theological -or philosophical questions, any historical or personal -significance in the presentment of Julian's view, are noted on the -margin and in the Glossary. Where prepositions are used in a -sense now obscure they have generally been left as they are -(<i>e.g., of</i> for <i>by</i> or <i>with</i>), or have been added to rather than -altered (<i>e.g., for</i> is rendered by the archaic but intelligible <i>for -that</i>, rather than by <i>because</i>, and <i>of</i> is amplified by words in -square brackets, as [<i>by virtue</i>] <i>of</i>, [<i>out</i>] <i>of</i> rather than changed -into <i>through</i> or <i>from</i>). The editor has desired to follow the -rule of never omitting a word from the Manuscript, and of -enclosing within square brackets the very few words added. It -may be seen that these words do not alter the sense of the -passage, but are interpolated with a view to bringing it out more -clearly, in insignificant references (<i>e.g.</i> "in this [Shewing]"), -and once or twice in a passage of special obscurity (see -chap. <a href="#CHAPTER_XLV">xlv.</a>).</p> - -<div class="footnote"> - -<p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> v. Nichol's <i>Literary Anecdotes</i>, vol. iii. p. 653.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_xv" id="Page_xv">[Pg xv]</a></span></p> - - -<h3><a name="NOTE_AS_TO_THE_LADY_JULIAN_ANCHORESS" id="NOTE_AS_TO_THE_LADY_JULIAN_ANCHORESS">NOTE AS TO THE LADY JULIAN, ANCHORESS -AT ST JULIAN'S, AND THE LADY JULIAN -LAMPET, ANCHORESS AT CARROW</a></h3> - - -<p>In <i>Carrow Abbey</i>, by Walter Rye (privately printed, -1889), is given a list of Wills, in which the name of the -Lady Julian Lampet frequently occurs as a legatee between the -years 1427 (Will of Sir John Erpingham) and 1478 (Will of -William Hallys). Comparing the Will of Hallys with that of -Margaret Purdance, which was made in 1471 but not proved till -1483, and from which the name of Lady Julian Lampet as a -legatee is stroked out, no doubt because of her death, we find -evidence that this anchoress died between 1478 and 1483. As -even the earlier of these dates was a hundred and thirty-six years -after the birth of the writer of the "Revelations," who in May -1373 was over thirty years of age, the identity of the "Lady -Julian, recluse at Norwich," with the Lady Julian Lampet, -though it has naturally been suggested, is surely an impossibility. -There were anchorages in the churchyards both of St Julian's, -Conisford (which belonged to the nuns of Carrow in the sense -of its revenues having been made over to them by King Stephen -for the support of that Priory or "Abbey"), and of St Mary's, -the Convent Church of the nuns. See the Will of Robert Pert—proved -1445—which left "to the anchoress of Carhowe 1s., -to ditto at St Julian's 1s.," and that of the Lady Isobel Morley, -who in 1466 left bequests to "Dame Julian, anchoress at Carrow, -and Dame Agnes, anchoress at St Julian's in Cunisford"—no -doubt the same Dame Agnes that is mentioned by Blomefield -as being at St Julian's in 1472. This Agnes may have been -the immediate successor of Julian the writer of the "Revelations,"<span class="pagenum"><a name="Page_xvi" id="Page_xvi">[Pg xvi]</a></span> -who is spoken of as "yet in life"—as if in great age—in -1442, when she would be a hundred years old.</p> - -<p>Perhaps the almost invariable use of the surname of the Carrow -Dame Julian (who was, no doubt, of the family of Sir Ralph -Lampet—frequently mentioned by Blomefield and in the <i>Paston -Letters</i>) may go to establish proof that there had been before -her and in her earlier years of recluse life another anchoress -Julian, who most likely had been educated at Carrow, but who -lived as an anchoress at St Julian's, and was known simply as -Dame or "the Lady" Julian.</p> - -<hr class="tb" /> - -<p>From Blomefield's <i>History of Norfolk</i>, vol. iv. p. 524: -"Carhoe or Carrow stands on a hill by the side of the river, -about a furlong from Conisford or Southgates, and was always -in the liberty of the City [of Norwich].... Here was an -ancient Hospital or Nunnery, dedicated to Saint Mary and Saint -John, to which King Stephen having given lands and meadows -without the South-gate, Seyna and Lescelina, two of the sisters, -in 1146 began the foundations of a new monastery called Kairo, -Carrow, Car-hou, and sometimes Car-Dieu, which was dedicated -to the Virgin Mary and Saint John, and consisted of a prioress and -nine (afterwards twelve) Benedictine black nuns.... Their church -was founded by King Stephen and was dedicated to the Blessed -Virgin, and had a chapel of St John Baptist joined to its south -side, and another of St Catherine to its north; there was also an -anchorage by it, and in 1428 Lady Julian Lampet was anchoress -there." ... "This nunnery for many years had been a school -or place of education for the young ladies of the chief families of -the diocese, who boarded with and were educated by the nuns."</p> - -<p>From Dr Jessopp's <i>Visitations of the Diocese of Norwich</i>, 1492-1532, -Introduction, p. xliv.: "The priory of Carrow had always -enjoyed a good reputation, and the house had for long been a -favourite retreat for the daughters of the Norwich citizens who -desired to give themselves to a life of religious retirement."</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_xvii" id="Page_xvii">[Pg xvii]</a></span></p> - - -<h3><a name="INTRODUCTION" id="INTRODUCTION">INTRODUCTION</a></h3> - -<h3>PART I</h3> - -<h3><span class="smcap">The Lady Julian</span></h3> - - -<blockquote><p><i>Beati pauperes spiritu: quoniam ipsorum est regnum coelorum</i><br /> -<span style="margin-left: 16em;"><i>S. Matth. v.</i> 3</span><br /> -<br /></p></blockquote> - -<p>Very little is known of the outer life of the woman -that nearly five hundred years ago left us this -book.</p> - -<p>It is in connection with the old Church of St Julian -in the parish of Conisford, outlying Norwich, that -Julian is mentioned in Blomefield's <i>History of Norfolk</i> -(vol. iv. p. 81): "In the east part of the churchyard -stood an anchorage in which an ankeress or recluse -dwelt till the Dissolution, when the house was demolished, -though the foundations may still be seen -(1768). In 1393 Lady Julian, the ankeress here was -a strict recluse, and had two servants to attend her in -her old age. This woman was in these days esteemed -one of the greatest holiness. In 1472 Dame Agnes -was recluse here; in 1481, Dame Elizabeth Scott; -in 1510, Lady Elizabeth; in 1524, Dame Agnes -Edrygge."</p> -<p><span class="pagenum"><a name="Page_xviii" id="Page_xviii">[Pg xviii]</a></span></p> -<p>The little Church of St Julian (in use at this day) -still keeps from Norman times its dark round tower of -flint rubble, and still there are traces about its foundation -of the anchorage built against its south-eastern -wall. "This Church was founded," says the History -of the County, "before the Conquest, and was given -to the nuns of Carhoe (Carrow) by King Stephen, their -founder; it hath a round tower and but one bell; the -north porch and nave are tiled, and the chancel is -thatched. There was an image of St Julian in a niche -of the wall of the Church, in the Churchyard." Citing -the record of a burial in "the churchyard of St Julian, -the King and Confessor," Blomefield observes: "which -shews that it was not dedicated to St Julian, the Bishop, -nor St Julian, the Virgin."</p> - -<p>The only knowledge that we have directly from Julian -as to any part of her history is given in her account of -the time and manner in which the Revelation came, and -of her condition before and during and after this special -experience. She tells how on the 13th day of May, -1373,<a name="FNanchor_1_2" id="FNanchor_1_2"></a><a href="#Footnote_1_2" class="fnanchor">[1]</a> the Revelation of Love was shewed to her, "a -simple creature, unlettered," who had before this time -made certain special prayers from out of her longing<span class="pagenum"><a name="Page_xix" id="Page_xix">[Pg xix]</a></span> -after more love to God and her trouble over the sight -of man's sin and sorrow. She had come now, she -mentions, to the age of thirty, for which she had in -one of these prayers, desired to receive a greater consecration,—thinking, -perhaps, of the year when the -Carpenter's workshop was left by the Lord for wider -ministry,—she was "thirty years old and an half." -This would make her birth-date about the end of 1342, -and the old Manuscript says that she "was yet in life" -in 1442. Julian relates that the Fifteen consecutive -"Shewings" lasted from about four o'clock till after -nine of that same morning, that they were followed by -only one other Shewing (given on the night of the next -day), but that through later years the teaching of these -Sixteen Shewings had been renewed and explained and -enlarged by the more ordinary enlightenment and influences -of "the same Spirit that shewed them." In -this connection she speaks, in different chapters, of -"fifteen years after and more," and of twenty years -after, "save three months"; thus her book cannot have -been finished before 1393.</p> - -<p>Of the circumstances in which the Revelations came, -and of all matters connected with them, Julian gives a -careful account, suggestive of great calmness and power -of observation and reflection at the time, as well as -of discriminating judgment and certitude afterwards. -She describes the preliminary seven days' sickness, the -cessation of all its pain during the earlier visions, in<span class="pagenum"><a name="Page_xx" id="Page_xx">[Pg xx]</a></span> -which she had spiritual sight of the Passion of Christ, -and indeed during all the five hours' "special Shewing"; -the return of her physical pain and mental distress -and "dryness" of feeling when the vision closed; -her falling into doubt as to whether she had not simply -been delirious, her terrifying dream on the Friday night,—noting -carefully that "this horrible Shewing" came -in her sleep, "and so did none other"—none of the -Sixteen Revelations of Love came thus. Then she tells -how she was helped to overcome the dream-temptation -to despair, and how on the following night another -Revelation, conclusion and confirmation of all, was -granted to strengthen her faith. Again her faith was -assayed by a similar dream-appearance of fiends that -seemed as it were to be mocking at all religion, and -again she was delivered, overcoming by setting her eyes -on the Cross and fastening her heart on God, and comforting -her soul with speech of Christ's Passion (as she -would have comforted another in like distress) and rehearsing -the Faith of all the Church. It may be noted -here that Julian when telling how she was given grace -to awaken from the former of these troubled dreams, -says, "anon all vanished away and I was brought to -great rest and peace, without sickness of body or dread -of conscience," and that nothing in the book gives any -ground for supposing that she had less than ordinary -health during the long and peaceful life wherein God -"lengthened her patience." Rather it would seem that<span class="pagenum"><a name="Page_xxi" id="Page_xxi">[Pg xxi]</a></span> -one so wholesome in mind, so happy in spirit, so wisely -moderate, no doubt, in self-guidance, must have kept -that general health that <i>she</i> could not despise who speaks -of God having "no disdain" to serve the body, for -love of the soul, of how we are "soul and body clad -in the Goodness of God," of how "God hath made -waters plenteous in earth to our service and to our -bodily ease,"<a name="FNanchor_2_3" id="FNanchor_2_3"></a><a href="#Footnote_2_3" class="fnanchor">[2]</a> and of how Christ waiteth to minister -to us His gifts of grace "unto the time that we be -waxen and grown, our soul with our body and our -body with our soul, either of them taking help of other, -till we be brought unto stature, as nature worketh."<a name="FNanchor_3_4" id="FNanchor_3_4"></a><a href="#Footnote_3_4" class="fnanchor">[3]</a></p> - -<p>Julian mentions neither her name not her state in life; -she is "the soul," the "poor" or "simple" soul that -the Revelation was shewed to—"a simple creature," in -herself, a mere "wretch," frail and of no account.</p> - -<p>Of her parentage and early home we know nothing: -but perhaps her own exquisite picture of Motherhood—of -its natural (its "kind") love and wisdom and knowledge—is -taken partly from memory, with that of the -kindly nurse, and the child, which by nature loveth the<span class="pagenum"><a name="Page_xxii" id="Page_xxii">[Pg xxii]</a></span> -Mother and each of the other children, and of the -training by Mother and Teacher until the child is -brought up to "the Father's bliss" (<a href="#CHAPTER_LXI">lxi.-lxiii.</a>).</p> - -<p>The title "Lady," "Dame" or "Madame" was commonly -accorded to anchoresses, nuns, and others that -had had education in a Convent.<a name="FNanchor_4_5" id="FNanchor_4_5"></a><a href="#Footnote_4_5" class="fnanchor">[4]</a></p> - -<p>Julian, no doubt, was of gentle birth, and she would -probably be sent to the Convent of Carrow for her -education. There she would receive from the Benedictine -nuns the usual instruction in reading, writing, -Latin, French, and fine needlework, and especially in -that Common Christian Belief to which she was always -in her faithful heart and steadfast will so loyal,—"the -Common Teaching of Holy Church in which I was afore -informed and grounded, and with all my will having in -use and understanding" (<a href="#CHAPTER_XLVI">xlvi.</a>).</p> - -<p>It is most likely that Julian received at Carrow the -consecration of a Benedictine nun; for it was usual, -though not necessary, for anchoresses to belong to one -or other of the Religious Orders.</p> - -<p>The more or less solitary life of the anchorite or -hermit, the anchoress or recluse, had at this time, as -earlier, many followers in the country parts and large -towns of England. Few of the "reclusoria" or women's<span class="pagenum"><a name="Page_xxiii" id="Page_xxiii">[Pg xxiii]</a></span> -anchorholds were in the open country or forest-lands -like those that we come upon in Medieval romances, -but many churches of the villages and towns had -attached to them a timber or stone "cell"—a little -house of two or three rooms inhabited by a recluse -who never left it, and one servant, or two, for errands -and protection. Occasionally a little group of recluses -lived together like those three young sisters of the -Thirteenth Century for whom the <i>Ancren Riwle</i>, a Rule -or Counsel for "Ancres," was at their own request -composed. The recluse's chamber seems to have generally -had three windows: one looking into the adjoining -Church, so that she could take part in the Services -there; another communicating with one of those rooms -under the keeping of her "maidens," in which occasionally -a guest might be entertained; and a third—the -"parlour" window—opening to the outside, to which -all might come that desired to speak with her. According -to the <i>Ancren Riwle</i> the covering-screen for this -audience-window was a curtain of double cloth, black -with a cross of white through which the sunshine would -penetrate—sign of the Dayspring from on high. This -screen could of course be drawn back when the recluse -'held a parliament' with any that came to her.<a name="FNanchor_5_6" id="FNanchor_5_6"></a><a href="#Footnote_5_6" class="fnanchor">[5]</a></p> -<p><span class="pagenum"><a name="Page_xxiv" id="Page_xxiv">[Pg xxiv]</a></span></p> -<p>Before Julian passed from the sunny lawns and -meadows of Carrow, along the road by the river and -up the lane to the left by the gardens and orchards of -the Coniston of that day, to the little Churchyard -house that would hide so much from her eyes of outward -beauty, and yet leave so much in its changeful -perpetual quietude around her (great skies overhead -like the ample heavenly garments of her vision "blue -as azure most deep and fair"; little Speedwell's blue by -the crannied wall of the Churchyard—<i>Veronika</i>, true -Image, like the Saint's "Holy Vernacle at Rome") her -vow<a name="FNanchor_6_7" id="FNanchor_6_7"></a><a href="#Footnote_6_7" class="fnanchor">[6]</a> might be: "I offering yield myself to the divine -Goodness<a name="FNanchor_7_8" id="FNanchor_7_8"></a><a href="#Footnote_7_8" class="fnanchor">[7]</a> for service, in the order of anchorites: and I -promise to continue in the service of God after the rule of -that order, by divine grace and the counsel of the Church: -and to shew canonical obedience to my ghostly fathers."</p> - -<p>The only reference that Julian makes to the life -dedicated more especially to Contemplation is where -she is speaking, as if from experience, of the temptation -to despair because of falling oftentimes into the -same sins, "especially into sloth and losing of time. For -that is the beginning of sin, as to my sight,—and especially -to the creatures that have given themselves to serve our -Lord with inward beholding of His blessed Goodness."<a name="FNanchor_8_9" id="FNanchor_8_9"></a><a href="#Footnote_8_9" class="fnanchor">[8]</a></p> -<p><span class="pagenum"><a name="Page_xxv" id="Page_xxv">[Pg xxv]</a></span></p> -<p>"<i>One thing have I desired of the Lord, that will I -seek after: that I may dwell in the house of the Lord all the -days of my life, to behold the beauty of the Lord, and to enquire -in His temple</i>"—His Sanctuary of the Church or of the -soul. <i>That</i> was her calling. She had heard the Voice -that comes to the soul in Spring-time and calls to the -Garden of lilies, and calls to the Garden of Olive-trees -(where all the spices offered are in one Cup of Heavenly -Wine): <i>"Surge, propera amica mea: jam enim Hyems -transiit, imber ambiit et recessit. Surge, propera amica mea, -speciosa mea, et veni." "Arise: let us go hence."<a name="FNanchor_9_10" id="FNanchor_9_10"></a><a href="#Footnote_9_10" class="fnanchor">[9]</a> "For -this is the natural yearnings of the soul by the touching -of the Holy Ghost: God of Thy Goodness, give me Thyself, -for Thou art enough to me; ... and if I ask anything -that is less, ever me wanteth; but only in Thee I have -all"</i> (<a href="#CHAPTER_V">v.</a>).</p> - -<p>"A soul that only fasteneth itself on to God with -very trust, either by seeking or in beholding, it is the -most worship that it may do to Him, as to my sight" -(<a href="#THE_SECOND_REVELATION">x.</a>). "To enquire" and "to behold"—no doubt it<span class="pagenum"><a name="Page_xxvi" id="Page_xxvi">[Pg xxvi]</a></span> -was for these that Julian sought time and quiet. For -she had urgent questionings and "stirrings" in her -mind over "the great hurt that is come by sin to the -creature"—"afore this time often I wondered why by -the great foreseeing wisdom of God the beginning of -sin was not letted" ("mourning and sorrow I made over -it without reason and discretion"); and also she was -filled with desire for God: "the longing that I had to -Him afore" (<a href="#THE_THIRTEENTH_REVELATION">xxvii.</a>).</p> - -<p>Moreover, this life to which Julian gave herself was -to be a life of "meek continuant prayers" "for enabling" -of herself in her weakness, and for help to -others in all their needs. For thought and worship -could only be held together by active prayer: the -pitiful beholding of evil and pain and the joyful beholding -of Goodness and Love would be at war, as -it were, with each other, unless they were set at peace -for the time by the prayer of intercession. And <i>that</i> -is the call of the loving soul, strong in its infant -feebleness to wake the answering Revelation of Love -to faith that "all shall be well," and that "all is -well" and that when all are come up above and the -whole is known, all shall be seen to be well, and -to have been well through the time of tribulation and -travail.</p> - -<p>"At some time in the day or night," says the <i>Ancren -Riwle</i>, which Julian perhaps may have read, though as -to such prayers her compassionate heart was its own<span class="pagenum"><a name="Page_xxvii" id="Page_xxvii">[Pg xxvii]</a></span> -director—"At some time in the day or night think upon -and call to mind all who are sick and sorrowful, -who suffer affliction and poverty, the pain which -prisoners endure who lie heavily fettered with iron; -think especially of the Christians who are amongst the -heathen, some in prison, some in so great thralldom -as is an ox or an ass; compassionate those who are -under strong temptations; take thought of all men's -sorrows, and sigh to our Lord that He may take -care of them and have compassion and look upon them -with a gracious eye; and if you have leisure, repeat -this Psalm, <i>I have lifted up mine eyes. Paternoster. Return, -O Lord, how long, and be intreated in favour of Thy servants: -Let us pray.</i> 'Stretch forth, O Lord, to thy servants and -to thy handmaids the right hand of thy heavenly aid, -that they may seek thee with all their heart, and obtain -what they worthily ask through Jesus Christ our Lord.'" -Julian tells how in her thinking of sin and its hurt there -passed before her sight all that Christ bore for us, "and -His dying; and all the pains and passions of all His -creatures, ghostly and bodily; <i>and the beholding of this</i>—with -all pains that ever were or ever shall be" (<a href="#THE_THIRTEENTH_REVELATION">xxvii</a>). -From sin, except as a general conception, Julian's natural -instinct was to turn her eyes; but with this Christly -compassion in her heart in looking on the sorrows of the -world she could not but take account of its sin. As she -came to be convinced that "though we be highly lifted -up into contemplation, it is needful for us to see our own<span class="pagenum"><a name="Page_xxviii" id="Page_xxviii">[Pg xxviii]</a></span> -sin,"—albeit we should not accuse ourselves "overdone -much" or "be heavy or sorrowful indiscreetly"—so -when sins of others were brought before her she would -seek with compassion to take the sinner's part of contrition -and prayer. "The beholding of other man's sins, -it maketh as it were a thick mist afore the eyes of the -soul, and we cannot, for the time, see the fairness of God, -but if we can behold them with contrition with him, with -compassion on him, and with holy desire to God for -him" (<a href="#CHAPTER_LXXVI">lxxvi.</a>).</p> - -<p>And notwithstanding all the stir and eager revival -of the Fourteenth Century in religion, politics, literature -and general life, there was much both of sin and of -sorrow then to exercise the pitiful soul—troubles -enough in Norwich itself, of oppression and riot and -desolating pestilence—troubles enough in Europe, West -and East,—wars and enslaving and many cruelties in -distant lands, and harried Armenian Christians coming -to the Court of Edward to plead for succour in their -long-enduring patience. There was trouble wherever -one looked; but to prayer, and to that compassion which -is in itself a prayer, the answer came. Indeed the compassion -was its own first immediate answer: for "then -I saw that each kind compassion that man hath on his -<i>even-Cristen</i> (his fellow-Christians) with charity, <i>it is -Christ in him</i>." This is the comfort that both comforts -in waiting and calls to deeds of help. And such -"charity" of social service was not beyond the scope<span class="pagenum"><a name="Page_xxix" id="Page_xxix">[Pg xxix]</a></span> -of the life "enclosed,"—whether it might be by deed -or, as more often, by speech.<a name="FNanchor_10_11" id="FNanchor_10_11"></a><a href="#Footnote_10_11" class="fnanchor">[10]</a></p> - -<p>It is in her seeking for truth and her beholding of -Love that we best know Julian. Of the opening of the -Revelation she says: "In all this I was greatly stirred -in charity to mine even-Christians, that they might see -and know the same that I saw: for I would it were -comfort to them," and again and again throughout the -book she declares that the "special Shewing" is given not -for her in special, but for all—for all are meant to be -one in comfort as all are one in need. "Because of the<span class="pagenum"><a name="Page_xxx" id="Page_xxx">[Pg xxx]</a></span> -Shewing I am not good, but if I love God the better: -and in as much as ye love God the better it is more to -you than to me.... For we are all one in comfort. -For truly it was not shewed me that God loved me -better than the least soul that is in grace; for I am -certain that there be many that never had any Shewing -nor sight but of the common teaching of Holy Church -that love God better than I. For if I look singularly to -myself I am right nought; but in general [manner of -regarding] I am, I hope, in oneness of charity with all -mine even-Christians. For in this oneness standeth the -life of all mankind that shall be saved, and that which I -say of me, I say in the person of all mine even-Christians: -for I am taught in the Spiritual Shewing -of our Lord God that He meaneth it so. And therefore -I pray you for God's sake, and counsel you for -your own profit that ye leave the beholding of a worthless -creature [a "wretch"] it was shewed to and mightily, -wisely and meekly behold God that of His special goodness -would shew it generally, in comfort of us all" (<a href="#CHAPTER_IX">ix.</a>).</p> - -<p>Thus Julian turns our eyes from looking <i>on</i> her to -looking <i>with</i> her on the Revelation of Divine Love.</p> - -<p>Yet surely in her we have also "a shewing"—a -shewing of the same. She tells us little of her own -story, and little is told us of her by any one else, but -all through her recording of the Revelation the simple -creature to whom it was made unconsciously shews -herself, so that soon we come to know her with a<span class="pagenum"><a name="Page_xxxi" id="Page_xxxi">[Pg xxxi]</a></span> -pleasure that surely she would not think too "special" -in its regard. (For she herself in speaking of Love -makes note that the general does not exclude the -special). Perhaps we are helped in this friendly acquaintanceship -by those endearingly characteristic little -formulas of speech disavowing any claim to dogmatic -authority in the statements of her views of truth: those -modest parentheses "as to my sight," "as to mine understanding." -"Wisdom and truth and love," the dower -that she saw in the Gracious soul, were surely in the -soul of this meek woman; but enclosing these gifts of -nature and grace are qualities special to Julian: depth of -passion, with quietness, order, and moderation; loyalty -in faith, with clearest candour—"I believe ... but this -was not shewed me"—(<a href="#CHAPTER_XXXIII">xxxiii.</a>, <a href="#CHAPTER_LXXVII">lxxvii.</a>, <a href="#CHAPTER_LXXX">lxxx.</a>) pitifulness -and sympathy, with hope and a blithe serenity; sound -good sense with a little sparkle upon it—as of delicate -humour (that crowning virtue of saints); and beneath -all, above all, an exquisite tenderness that turns her -speech to music. "<i>I will lay thy Stones with fair Colours.</i>"</p> - -<p>"Thou hast the dews of thy youth." Hundreds of -years have gone since that early morning in May when -Julian thought she was dying and was "partly troubled" -for she felt she was yet in youth and would gladly have -served God more on earth with the gift of her days—hundreds -of years since the time that her heart would -fain have been told by special Shewing that "a certain -creature I loved should continue in good living"—but<span class="pagenum"><a name="Page_xxxii" id="Page_xxxii">[Pg xxxii]</a></span> -still we have "mind" of her as "a gentle neighbour and -of our knowing." For those that love in simplicity are -always young; and those that have had with the larger -Vision of Love the gift of love's passionate speech, to -God or man, in word or form or deed, as treasure held—live -yet on the earth, untouched by time, though their -light is shining elsewhere for other sight.</p> - -<p>"From that time that the Revelation was shewed I -desired oftentimes to learn what was our Lord's meaning. -And fifteen years afterwards and more, I was -answered in ghostly understanding, saying thus: <i>Wouldst -thou learn thy Lord's meaning in this thing? Learn it well: -Love was His meaning. Who shewed it thee? Love. What -shewed He thee? Love. Wherefore shewed it He? For -Love. Hold thee therein and thou shalt learn and know more -in the same. But thou shalt never know nor learn other thing -without end.</i>"</p> - -<p>And if we, with no special shewing, might ask and, -in trust of "spiritual understanding," might answer -more—asking <i>to whom</i>, and <i>for whom</i> was the Revelation -shewed, we might answer: <i>To one that loved</i>; for all that -would learn in love.</p> - - -<p> -<span style="margin-left: 2em;">"<i>Ecco chi crescerà li nostri amori</i>"<a name="FNanchor_11_12" id="FNanchor_11_12"></a><a href="#Footnote_11_12" class="fnanchor">[11]</a></span><br /> -<span style="margin-left: 2em;">"Here is one who shall increase our love."</span><br /> -</p> - -<p>Blessed are they that mourn: for they shall be comforted.<br /> -Blessed are the meek: for they shall inherit the earth.<br /> -Blessed are the pure in heart: for they shall see God.<br /> -<br /></p> - - -<div class="footnote"> - -<p><a name="Footnote_1_2" id="Footnote_1_2"></a><a href="#FNanchor_1_2"><span class="label">[1]</span></a> This must have been a Friday—sacred Day of the Passion of Christ—for -Easter Sunday of 1373 was on the 17th of April (O.S.). So when -the Revelation finally closed and Julian was left to "keep it in the -Faith"—the Common Christian Faith—it was Sunday morning, and -the words and voices she would hear through her window opening into -the Church would be from the early worship of "the Blessed Common" -assembled there.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_3" id="Footnote_2_3"></a><a href="#FNanchor_2_3"><span class="label">[2]</span></a> See the <i>Ancren Riwle</i>, Part viii. <i>Of Domestic Matters</i>, for counsels -to anchoresses as to judicious care of the body: diet, washing, -needful rest, avoidance of idleness and gloom, reading, sewing for -Church and Poor, making and mending and washing of clothes by the -anchoress or her servant. "Ye may be well content with your clothes, -be they white, be they black; only see that they be plain, and warm, -and well made—skins well tanned; and have as many as you need.... -Let your shoes be thick and warm."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_4" id="Footnote_3_4"></a><a href="#FNanchor_3_4"><span class="label">[3]</span></a> <i>cf.</i> Robert Browning, <i>Rabbi Ben Ezra</i>, xii.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_5" id="Footnote_4_5"></a><a href="#FNanchor_4_5"><span class="label">[4]</span></a> S. de Cressy was probably the originator of the designation -"Mother Juliana." The old name was <i>Julian</i>. The Virgin-Martyr -of the Legend entitled "The Life of St Juliana" (Early English Text -Society) is called in the Manuscripts, Iulane, Juliene, and Juliane and -Julian. So also <i>Lady Julian Berners</i> is a name in the history of Fifteenth -Century books.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_6" id="Footnote_5_6"></a><a href="#FNanchor_5_6"><span class="label">[5]</span></a> "So he kneeled at her window and anon the recluse opened it, and -asked Sir Percival what he would. 'Madam,' said he, 'I am a knight -of King Arthur's Court and my name is Sir Percival de Galis.' So when -the recluse heard his name, she had passing great joy of him, for greatly -she loved him before all other knights of the world; and so of right -she ought to do, for she was his aunt."—Malory's <i>Morte d'Arthur</i>, xiv. i.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_7" id="Footnote_6_7"></a><a href="#FNanchor_6_7"><span class="label">[6]</span></a> <i>Manuale ad usum insignis ecclesie Sarisburiensis</i> (ed. of 1555), fo. lxix. -<i>Servitium includendorum.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_8" id="Footnote_7_8"></a><a href="#FNanchor_7_8"><span class="label">[7]</span></a> "<i>pietatis</i>."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_9" id="Footnote_8_9"></a><a href="#FNanchor_8_9"><span class="label">[8]</span></a> The sins that Julian mentions, "despair or doubtful dread," "sloth -and losing of time," "unskilful [unpractical, unreasoning] heaviness -and vain sorrow," seem to be all akin to that dreaded sin, besetting -particularly the Contemplative life, <i>Accidia</i>. See <i>Ancren Riwle</i> p. 287. -"<i>Accidies salue is gestlich gledshipe.</i> The remedy for indolence is -spiritual joy, and the consolation of joyful hope from reading and -from holy meditation, or when spoken by the mouth of man. Often, -dear sisters, ye ought to pray less, that ye may read more. Reading -is good prayer. Reading teacheth how, and for what ye ought -to pray. In reading, when the heart feels delight, devotion ariseth, -and that is worth many prayers. Everything, however, may be -overdone. Moderation is always best."—(Pub. by the Camden -Society).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_9_10" id="Footnote_9_10"></a><a href="#FNanchor_9_10"><span class="label">[9]</span></a> Canticles ii. 10. St John xiv. 31.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_10_11" id="Footnote_10_11"></a><a href="#FNanchor_10_11"><span class="label">[10]</span></a> See the chapter "How an Anchoress shall behave herself to them -that come to her," in "The Scale of Perfection," by Walter Hilton -(died 1396), edition of 1659, p. 106. "Since it is so that thou -oughtest not to goe out of thy house to seek occasion how thou -mightest profit thy Neighbour by deeds of Charity, because thou -art enclosed; ... therefore who so will speake with thee ... be -thou soon ready with a good will to aske what his will is ... -for thou knowest not what he is, nor why he cometh, nor what -need he hath of thee, or thou of him, till thou hast tryed. And -though thou be at prayer, or at thy devotions, that thou thinkest -loth to break off, for that thou thinkest that thou oughtest not -leave God for to speake with any one, I think not so in this case, -for if thou be wise, thou shalt not leave God, but thou shalt find -him, and have him, and see him in thy Neighbour as well as in -prayer, onely in another manner. If thou canst love thy Neighbour -well, to speake with thy Neighbour with discretion shall be no -hindrance to thee.... If he come to tell thee his disease [distress] -or trouble, and to be comforted by thy speech, heare him gladly, -and suffer him to say what he will for ease of his own heart; And -when he hath done, comfort him if thou canst, gladly, gently, and -charitably, and soon break off. And then, after that, if he will fall -into idle tales, or vanities of the World, or of other men's actions, -answer him but little, and feed not his speech, and he will soon be -weary, and quickly take his leave," etc.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_11_12" id="Footnote_11_12"></a><a href="#FNanchor_11_12"><span class="label">[11]</span></a> Dante, <i>Paradiso</i>, v. 105.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_xxxiii" id="Page_xxxiii">[Pg xxxiii]</a></span></p> - - -<h3><a name="PART_II" id="PART_II">PART II</a></h3> - -<h3><span class="smcap">The Manner of the Book</span></h3> - - -<blockquote><p> -As an hert desirith to the wellis of watris:<br /> -<span style="margin-left: 1em;">so thou God, my soule desirith to thee....</span><br /> -The Lord sent his merci in the day:<br /> -<span style="margin-left: 1em;">and his song in the nyght.</span><br /> -<span style="margin-left: 4em;">Ps. '<i>Quemadmodum</i>'; from the <i>Prymer</i>.</span><br /> -<br /></p></blockquote> - - -<p>Without any special study of the literature of Mysticism -for purposes of comparison, in reading Julian's -book one is struck by a few characteristics wherein it differs -from many other Mystical writings as well as by qualities -that belong to most or all of that general designation.</p> - -<p>The silence of this book both as to preliminary ascetic -exercises and as to ultimate visions of the Absolute, -might be attributed to Julian's being wholly concerned -with giving, for comfort to all, that special sight of -truth that came to her as the answer to her own need. -She sets out not to teach methods of any kind for the -gradual drawing near of man to God, but to record and -shew forth a Revelation, granted once, of God's actual -nearness to the soul, and for this Revelation she herself -had been prepared by the "stirring" of her conscience, -her love and her understanding, in a word of her <i>faith</i>, -even as she was in short time to be left "neither sign -nor token," but only the Revelation to hold "in faith." -Moreover, the means that in general she looks to for<span class="pagenum"><a name="Page_xxxiv" id="Page_xxxiv">[Pg xxxiv]</a></span> -realising God's nearness, in whatever measure or manner -the revelation of it may come to any soul, is the immediate -one of faith as a gift of nature and a grace -from the Holy Ghost: faith leading by prayer, and -effort of obedience, and teachableness of spirit, into -actual experience of oneness with God. The natural -and common heritage of love and faith is a theme that is -dear to Julian: in her view, longing toward God is -grounded in the love to Him that is native to the -human heart, and this longing (painful through sin) as -it is stirred by the Holy Spirit, who comes with Christ, -is, in each naturally developed Christian, spontaneous and -increasing;—"for the nearer we be to our bliss, the -more we long after it" (<a href="#CHAPTER_XLVI">xlvi.</a>, <a href="#CHAPTER_LXXII">lxxii.</a>,<a href="#CHAPTER_LXXXI"> lxxxi.</a>). "This is -the kinde [the natural] yernings of the soule by the -touching of the Holy Ghost: <i>God of Thy goodness give me -Thyself: for Thou art enow to me, and I may nothing ask -that is less that may be full worshippe to Thee</i>." God is the -first as well as the last: the soul begins as well as ends -with God: begins by Nature, begins again by Mercy, -and ends—yet "without end"—by Grace. Certainly -on the way—the way of these three, by falling, by -succour, by upraising—to the more perfect knowing of -God that is the soul's Fulfilment in Heaven, there is a -less immediate knowledge to be gained through experience: -"<i>And if I aske anything that is lesse, ever me -wantith</i>," for "It needyth us to have knoweing of the -littlehede of creatures and to nowtyn all thing that is<span class="pagenum"><a name="Page_xxxv" id="Page_xxxv">[Pg xxxv]</a></span> -made, for to love and have God that is onmade." But -this knowing of the littleness of creatures comes to -Julian first of all in a sight of <i>the Goodness of God</i>; "For -[to] a soule that seith the Maker of all, all that is made -semith full litil." By the further beholding, indeed, of -God as Maker and Preserver, that which has been rightly -"noughted" as of no account, is seen to be also truly -of much account. For that which was seen by the soul -as so little that it seemed to be about to fall to nothing -for littleness, is seen by the understanding to have "three -properties":—God made it, God loveth it, God keepeth -it. Thus it is known as "great and large, fair and -good"; "it lasteth, and ever shall, for God loveth it."—Yet -again the soul breaks away to its own, with the -natural flight of a bird from its Autumn nest at the call -of an unseen Spring to the far-off land that is nearer still -than its nest, because it is in its heart. "But what is to -<i>me</i> sothly [in verity] the Maker, the Keper and the Lover,—I -cannot tell, for till I am Substantially oned [deeply -united] to Him, I may never have full rest ne very blisse; -that is to sey, that I be so festined to Him, that there is -right nowte that is made betwix my God and me" (<a href="#CHAPTER_V">v.</a>, -<a href="#CHAPTER_VIII">viii.</a>). This "fastening" is all that in Julian's book represents -that needful process wherein the truth of asceticism -has a part. It is not essentially a process of detaching -the thought from created things of time—still less one -of detaching the heart from created beings of eternity—but -a process of more and more allowing and presenting<span class="pagenum"><a name="Page_xxxvi" id="Page_xxxvi">[Pg xxxvi]</a></span> -the man to be fastened closely to God by means of the -original longing of the soul, the influence of the Holy -Ghost, and the discipline of life with its natural tribulations, -which by their purifying serve to strengthen the -affections that remaining pass through them. "<i>But -only in Thee I have all.</i>" On the way this discovery of -the soul at peace must needs be sometimes a word for -exclusion, in parting and pressing onward from things -that are made: in the end it is the welcome, all-inclusive. -And Julian, notwithstanding her enclosure as a recluse, is -one of those that, happy in nature and not too much -hindered by conditions of life, possess for large use <i>by -the way</i> the mystical peace of fulfilled possession through -virtue of freedom from bondage to self. For it is by -means of the tyranny of the "self," regarding chiefly -itself in its claims and enjoyments, that creature things -can be intruded between the soul and God; and always, -in some way, the meek inherit the earth. "All things -are yours; and ye are Christ's."</p> - -<p>The life of a recluse demanded, no doubt, as other -lives do, a daily self-denial as well as an initiatory self-devotion, -and from Julian's silence as to "bodily exercises" -it cannot of course be assumed that she did not -give them, even beyond the incumbent rule of the -Church, though not in excess of her usual moderation, -some part in her Christian striving for mastery over self. -Nor could this silence in itself be taken as a proof that -ascetic practices had not in her view a preparatory<span class="pagenum"><a name="Page_xxxvii" id="Page_xxxvii">[Pg xxxvii]</a></span> -function such as has by many of the Mystics been -assigned to them during a process of self-training in -the earlier stages of the soul's ascent to aptitude for -mystical vision. It is, however, to be noted that neither -in regard to herself nor others do we hear from Julian -anything about an undertaking of this kind. To her -the "special Shewing" came as a gift, unearned, and -unexpected: it came in an abundant answer to a prayer -for other things needed by every soul.<a name="FNanchor_1_13" id="FNanchor_1_13"></a><a href="#Footnote_1_13" class="fnanchor">[1]</a> Julian's desires -for herself were for three "wounds" to be made more -deep in her life: contrition (in sight of sin), compassion -(in sight of sorrow) and longing after God: she prayed -and sought diligently for these graces, comprehensive as -she felt they were of the Christian life and meant for all; -and with them she sought to have for herself, in particular<span class="pagenum"><a name="Page_xxxviii" id="Page_xxxviii">[Pg xxxviii]</a></span> -regard to her own difficulties, a sight of such -truth as it might "behove" her to know for the glory -of God and the comfort of men. According to Julian -the "special Shewing" is a gift of comfort for all, sent -by God in a time to some soul that is chosen in order that -it may have, and so may minister, the comfort needed by -itself and by others (<a href="#CHAPTER_IX">ix.</a>). In her experience this Revelation, -soon closed, is renewed by influence and enlightenment -in the more ordinary grace of its giver, the Holy -Ghost. But a still fuller sight of God shall be given, -she rejoices to think, in Heaven, to <i>all</i> that shall reach -that Fulfilment of blessed life—the only mount of the -soul set forth in this book. Thither, by the high-road -of Christ, all souls may go, making the steep ascent<span class="pagenum"><a name="Page_xxxix" id="Page_xxxix">[Pg xxxix]</a></span> -through "longing and desire,"—longing that embodies -itself in desire towards God, that is, in Prayer.</p> - -<p>Nothing is said by Julian as to successive stages of -Prayer, though she speaks of different <i>kinds</i> of prayer as -the natural action of the soul under different experiences -or in different states of feeling or "dryness." Prayer -is <i>asking</i> ("beseeching"), with submission and acquiescence; -or <i>beholding</i>, with the <i>self</i> forgotten, yet offered-up; -it is a thanking and a praising in the heart that -sometimes breaks forth into voice; or a silent joy in the -sight of God as all-sufficient. And in all these ways -"Prayer oneth the soul to God."</p> - -<p>To Julian's understanding the only Shewing of God -that could ever be, the highest and lowest, the first and -the last, was the Vision of Him as Love. "Hold thee -therin and thou shalt witten and knowen more in the -same. But thou shalt never knowen ne witten other -thing without end. Thus was I lerid that Love was -our Lord's menyng" (<a href="#CHAPTER_LXXXVI">lxxxvi.</a>). Alien to the "simple -creature" was that desert region where some of the -lovers of God have endeavoured to find Him,—desiring -an extreme penetration of thought (human thought, -after all, since for men there is none beyond it) or an -utmost reach of worship (worship from fire and ice) in -proclaiming the Absolute One not only as All that <i>is</i>, -but as All that is <i>not</i>. Julian's desire was truly for God -in Himself, through Christ by the Holy Spirit of Love: -for God in "His homeliest home," the soul, for God in<span class="pagenum"><a name="Page_xl" id="Page_xl">[Pg xl]</a></span> -His City. Therefore she follows only the upward way -of the light attempered by grace, not turning back to -the <i>Via Negativa</i>, that downward road that starting from -a conception of the Infinite "as the antithesis of the -finite,"<a name="FNanchor_2_14" id="FNanchor_2_14"></a><a href="#Footnote_2_14" class="fnanchor">[2]</a> rather than as including and transcending the -finite, leads man to deny to his words of God all qualities -known or had by human, finite beings. Julian keeps on -the way that is natural to her spirit and to all her habits -of thought as these may have been directed by reading -and conversation: it does not take her towards that -Divine Darkness of which some seers have brought -report. Hers was not one of those souls that would, -and must, go silent and alone and strenuous through -strange places: "homely and courteous" she ever found -Almighty God in Jesus Christ our Lord.</p> - -<p>Julian's mystical sight was not a negation of human -modes of thought: neither was it a torture to human -powers of speech nor a death-sentence to human activities -of feeling. "He hath no despite of that which He -hath made" (<a href="#CHAPTER_VI">vi.</a>). This seer of the littleness of all -that is made saw the Divine as containing, not as -engulfing, all things that truly are, so that in some way -"all things that are made" because of His love last ever. -Certainly she passes sometimes beyond the language of -earth, seeing a love and a Goodness "more than tongue -can tell," but she is never inarticulate in any painful,<span class="pagenum"><a name="Page_xli" id="Page_xli">[Pg xli]</a></span> -struggling way—when words are not to be found that -can tell all the truth revealed, she leaves her Lord's -"meaning" to be taken directly from Him by the -understanding of each desirous soul. So is it with the -Shewing of God as the Goodness of everything that is -good: "It is I—it is I" (<a href="#THE_TWELFTH_REVELATION">xxvi.</a>). Certainly Julian -looks both downward and upward, sees Love in the -lowest depth, far below sin, below even Mercy; sees -Love as the highest that can be, rising higher and higher -far above sight, in skies that as yet she is not called to -enter: "abysses" there are, below and above, like -Angela di Foligno's "double abyss"; but here is no -desert region like that where Angela seems as "an -eagle descending"<a name="FNanchor_3_15" id="FNanchor_3_15"></a><a href="#Footnote_3_15" class="fnanchor">[3]</a> from heights of unbreathable air, -baffled and blinded in its assault on the Sun, proclaiming -the Light Unspeakable in anguished, hoarse, inarticulate -cries; here is a mountain-path between the abysses -and the sound as of a chorus from pilgrims singing:</p> - -<blockquote><p> -<span style="margin-left: 3em;">"Praise to the Holiest in the height<br /></span> -<span style="margin-left: 3em;">And in the depth be praise";—<br /></span> -<span class="smcap">'All is well: All is well: All shall be well.'</span><br /> -</p></blockquote> - -<p>Moreover, Julian while guided by Reason is <i>led</i> by the -"Mind" of her soul—pioneer of the path through the -wood of darkness though Reason is ready to disentangle -the lower hindrances of the way; and where her instructed -soul "finds rest," those things that are hid from<span class="pagenum"><a name="Page_xlii" id="Page_xlii">[Pg xlii]</a></span> -the wisdom and prudence of Reason only are to its -simplicity of obedience revealed. Even as her Way is -Christ-Jesus, and her walk by "longing and desire" is -of faith and effort, so the End and the Rest that she -seeks is the <i>fulness</i> of God, in measure as the soul can -enter upon His fulness here and in that heavenly "oneing" -with Him which shall be by grace the "fulfilling" and -"overpassing" of "Mankind." "The Mid-Person willed -to be Ground and Head of this fair End," "out of -Whom we ben al cum, in Whom we be all inclosid, into -Whom we shall all wyndyn, in Him fynding our full -Hevyn in everlestand joye" (<a href="#CHAPTER_LIII">liii.</a>).<a name="FNanchor_4_16" id="FNanchor_4_16"></a><a href="#Footnote_4_16" class="fnanchor">[4]</a> The soul that -participates in God cannot be lost in God, the soul that -wends into oneness with God finds there at last its Self. -Words of the Spirit-nature fail to describe to man, as he -is, this fulness of personal life, and Julian falls back in -one effort, daring in its infantine concreteness of language, -on acts of all the five senses to symbolise the perfection -of spiritual life that is in oneness with God (<a href="#CHAPTER_XLIII">xliii.</a>).</p> - -<p>It may be noted that in these "Revelations" there is -absolutely no regarding of Christ as the "Bridegroom" -of the individual soul: once or twice Julian in passing -uses the symbol of "the Spouse," "the Fair Maiden," -"His loved Wife," but this she applies only to the -Church. In her usual speech Christ when unnamed is our -"Good" or our "Courteous" Lord, or sometimes simply<span class="pagenum"><a name="Page_xliii" id="Page_xliii">[Pg xliii]</a></span> -"God," and when she seeks to express pictorially His -union with men and His work for men, then the soul is -the Child and Christ is the Mother. In this symbolic -language the love of the Christian soul is the love of the -Child to its Mother and to each of the other children.</p> - -<p>Julian's Mystical views seem in parts to be cognate -with those of earlier and later systems based on Plato's -philosophy, and especially perhaps on his doctrine of -Love as reaching through the beauties of created things -higher and higher to union with the Absolute Beauty -above, Which is God—schemes of thought developed -before her and in her time by Plotinus, Clement, -Augustine, Dionysius "the Areopagite," John the Scot, -Eckhart, the Victorines,<a name="FNanchor_5_17" id="FNanchor_5_17"></a><a href="#Footnote_5_17" class="fnanchor">[5]</a> Ruysbroeck, and others. -One does not know what her reading may have been, -or with what people she may have conversed. Possibly -the learned Austin Friars that were settled close to -St Julian's in Conisford may have lent her books by some -of these writers, or she may have been influenced -through talks with a Confessor, or with some of the -Flemish weavers of Norwich, with whom Mystical views -were not uncommon. Yet the Mysticism of the "Revelations" -is peculiarly of the English type. Less exuberant -in language than Richard Rolle, the Hermit of Hampole, -Julian resembles him a little in her blending of practical -sense with devotional fervour; but the writer to whom<span class="pagenum"><a name="Page_xliv" id="Page_xliv">[Pg xliv]</a></span> -she seems, at any rate in some of her phrases, most -akin is Walter Hilton, her contemporary.<a name="FNanchor_6_18" id="FNanchor_6_18"></a><a href="#Footnote_6_18" class="fnanchor">[6]</a> Hilton, however, -is very rich in quotations from the Bible, while -Julian's only direct quotations from any book—beyond -her reference to the legend of St Dionysius—are one -that belongs to Christ: "I thirst" (<a href="#CHAPTER_XVII">xvii.</a>), and two -that belong to the soul: "Lord, save me: I perish!" -"Nothing shal depart me from the charite of Criste" -(<a href="#THE_SEVENTH_REVELATION">xv.</a>). (And indeed these three are a fit embodiment -of the Christian Faith as seen in her "Revelations.") -But Julian, while perhaps more speculative than either -of these typical English Mystics, is thoroughly a woman. -Lacking their literary method of procedure, she has a -high and tender beauty of thought and a delicate bloom -of expression that are her own rare gifts—the beauty -of the hills against skies in summer evenings, of an -orchard in mornings of April. Again and again she -stirs in the reader a kind of surprised gladness of the -simple perfection wherewith she utters, by few and -adequate words, a thought that in its quietness convinces -of truth, or an emotion deep in life. Of a little -child it has been said: "He thought great thoughts -simply," and Julian's deepness of insight and simplicity -of speech are like the Child's.<a name="FNanchor_7_19" id="FNanchor_7_19"></a><a href="#Footnote_7_19" class="fnanchor">[7]</a> "For ere that He made<span class="pagenum"><a name="Page_xlv" id="Page_xlv">[Pg xlv]</a></span> -us He loved us, and when we were made we loved -Him" (<a href="#CHAPTER_LIII">liii.</a>). "I love thee, and thou lovest me, and our -love shall not be disparted in two" (<a href="#CHAPTER_LXXXII">lxxxii.</a>). "<i>Thou -art my Heaven.</i>" "I had liefer have been in that pain -till Doomsday than have come to Heaven otherwise -than by Him." "Human is the vehemence," says a -writer on Julian's "Revelations," of that reiterated exclusion -of all other paths to joy. 'Me liked,' she -says, 'none other heaven.' Once again she touches -the same octave, condensing in a single phrase which -has seldom been transcended in its brief expression of -the possession that leaves the infinity of love's desire<span class="pagenum"><a name="Page_xlvi" id="Page_xlvi">[Pg xlvi]</a></span> -still unsatiated: '<i>I saw Him and sought Him, I had Him, -and I wanted Him.</i>' Fletcher's tenderness, Ford's passion -lose colour placed side by side with the utterances of -this worn recluse whose hands are empty of every -treasure."<a name="FNanchor_8_20" id="FNanchor_8_20"></a><a href="#Footnote_8_20" class="fnanchor">[8]</a> Sometimes with her subject her language -assumes a majestic solemnity: "The pillars of Heaven -shall tremble and quake" (<a href="#CHAPTER_LXXV">lxxv.</a>); sometimes it seems -to march to its goal in an ascent of triumphal measure -as with beating of drums: "The body was in the -grave till Easter-morrow and from that time He lay -nevermore. For then was rightfully ended" ... (close -of Chap.<a href="#CHAPTER_LI"> li.</a>). Generally, perhaps, the style in its movement<span class="pagenum"><a name="Page_xlvii" id="Page_xlvii">[Pg xlvii]</a></span> -recalls the rippling yet even flow of a brook, -cheerfully, sweetly monotonous: "If any such lover -be in earth which is continually kept from falling, I -know it not: for it was not shewed me. But this was -shewed: that in falling and in rising we are ever -preciously kept in one love" (<a href="#CHAPTER_LXXXII">lxxxii.</a>). But now -and again the listener seems to be caught up to Heaven -with song, as in that time when her "marvelling" joy -in beholding love "breaks out with voice":—"Behold -and see! the precious plenty of His dearworthy blood -descended down into Hell, and braste her bands, and -delivered all that were there that belonged to the Court -of Heaven. The precious plenty of His dearworthy -blood overfloweth all Earth and is ready to wash all -creatures of sin which be of goodwill, <i>have</i> been and -<i>shall</i> be. The precious plenty of His dearworthy blood -ascended up into Heaven to the blessed body of our -Lord Jesus Christ, and there is in Him, bleeding and -praying for us to the Father, and is and shall be as -long as it needeth; and ever shall be as long as it -needeth; and evermore it floweth in all Heavens, enjoying -the salvation of all mankind that <i>are</i> there, and -<i>shall</i> be—fulfilling the Number that faileth" (<a href="#THE_FOURTH_REVELATION">xii.</a>).</p> - -<p>The Early English Mystics make good reading,—even -as to the mere manner of their writings we might -say, if it were possible to separate the style from the -freshness of feeling and the pointedness of thought that -inform it; and though we do not, of course, have from<span class="pagenum"><a name="Page_xlviii" id="Page_xlviii">[Pg xlviii]</a></span> -Julian,—a woman writing of the <i>Revelations of Love</i>,—the -delightfully trenchant, easy address of Hilton in his -counsels as to how to scale the <i>Ladder of Perfection</i>—counsels -both wise and witty—yet Julian, too, with all -her sweetness, is full of this every day vigour and common -sense. And sometimes she puts things in a naïve, -engaging way of her own, grave and yet light—as if -with a little understanding smile to those to whom she -is speaking:—"Then ween we, who <i>be</i> not all wise"; -"That the outward part should draw the inward to assent -<i>was not shewed to me</i>, but that the inward draweth the -outward by grace and both shall be oned in bliss without -end by the virtue of Christ, <i>this</i> was shewed" (<a href="#CHAPTER_LXI">lxi.</a>, <a href="#CHAPTER_XIX">xix.</a>).</p> - -<p>Rolle, Hilton, and more especially the <i>Ancren Riwle</i>, -give examples of that custom of allegorical interpretation -of Sacred Scriptures that has fascinated many mystical -authors, but one can scarcely suppose that this method -would ever have been a favourite one with Julian even if -she had been in the way of dealing with literary parallels -and references. For though she uses "examples," or -illustrations (sometimes calling them "shewings," or -"bodily examples") and also metaphorically figurative -speech, she does not shew any interest in elaborate, -arbitrary symbolism. At any rate she is too directly -simple, it seems, and too much in the centre of realities, -to be a writer that (without constraint of following the -lines of others) would take as foundation for an argument -or an exposition outward resemblances or verbal<span class="pagenum"><a name="Page_xlix" id="Page_xlix">[Pg xlix]</a></span> -connections, fit perhaps to illustrate or enforce the truth -in question, but lacking in relation to it that inward -vital oneness whereby certain things that to man seem -below him may become symbolic to him of others that -he beholds as within or above him.</p> - -<p>Exposition by analysis has been reckoned to be characteristic -of the Schoolmen rather than of the Mystics,<a name="FNanchor_9_21" id="FNanchor_9_21"></a><a href="#Footnote_9_21" class="fnanchor">[9]</a> -though surely a mystical sight may be served by an -analytical process, and to see God in a part before or -while He is seen in the whole is effected not without -analysis of the subtlest kind. So we find analysis in -Julian's sight (<a href="#THE_THIRD_REVELATION">Rev. iii.</a>): "<i>I saw God in a point</i>"; and -in her conclusions from this: "<i>By which sight I saw -that He is in all things</i>"; and in her immediate raising, -from this conclusion, of the question: "<i>What is sin?</i>" -and throughout her treatment of the problem in the -scheme of her book. Even for the merely formal task -of distinguishing by number, Julian, we see, will set -briskly forward (though we may not feel much inclined -to follow) and often she begins her careful dissections -with: "In this I see"—four, five, or six things, as the -case may be. Her speech of spiritual Revelations is, -however, helped out less by numbers than by living -and homely things of sight: the mother and the children -and the nurse; lords and servants, kings and their -subjects (with echoes of the language of Court and<span class="pagenum"><a name="Page_l" id="Page_l">[Pg l]</a></span> -chivalry); the deep sea-ground, waters for our service; -clothing, in its warmth, grace and colour; the light that -stands in the night, the hazel-nut, the scales of herrings.<a name="FNanchor_10_22" id="FNanchor_10_22"></a><a href="#Footnote_10_22" class="fnanchor">[10]</a></p> - -<p>As one grows familiar with the "Revelations" one finds -oneself in the midst of a great scheme: a network of -ideas that cross and re-cross each other in a way not -very clear at first, perhaps, but not really in confusion. -All through this treatise from its beginning, the Revelation -as a whole is in the mind of Julian; interpolation by -another writer is out of the question: the book is all of -a piece, both as the expression of one person, in mind -and character, and as the setting forth of a theological -system. From the first we find Julian holding her -diverse threads of nature and mercy and grace for the -fabric of love she is weaving, and all through she guides -them in and out, with no hesitation, till at last the whole -design lies fair before her, shewing the <i>Goodness of God</i>.</p> - -<p>With regard to this scheme it may be noted that apart -from her merely intellectual pleasure in arithmetical -methods of statement, Julian shews throughout a -mystical sense of numerical correspondences. Life, -both as being and action, is, to her sight, in its perfection -full of <i>trinities</i>; while there are <i>doubles</i>,—incident -to its imperfection, as we may put it, perhaps, -though the book itself does not mark this distinction in -so many words—there are doubles wherein two things -are partially opposed and require for their reconciling a<span class="pagenum"><a name="Page_li" id="Page_li">[Pg li]</a></span> -third that will complete them into trinity. First, as the -Centre of all, there is the BLESSED TRINITY: -All-Might, All-Wisdom, All-Love: one Goodness: -FATHER and SON and HOLY GHOST: one Truth. -To the First, Second, and Third Persons correspond the -verbs MAY, for all-powerful freedom to do; CAN, for -all-skilful ability to do; WILL, for all-loving will to -do. So also "the Father <i>willeth</i>, the Son <i>worketh</i>, the -Holy Ghost <i>confirmeth</i>." Another nomenclature of the -Holy Trinity is, Might, Wisdom, Goodness: one Love; -but that of Might, Wisdom, Love (employed by Abelard, -Aquinas, and the Schoolmen generally) is the -usual one, while <i>Truth, Wisdom, Love,</i> is employed in -reference to that Image of God wherein Man is made: -for man has not <i>created might</i>: his might is all in the uncreated -might of God. Man in his essential Nature is -"made-trinity," "like to the unmade Blessed Trinity"—a -human trinity of truth, wisdom, love; and these -respectively <i>see, behold, and delight in</i> the Divine Trinity -of Truth, Wisdom, Love.</p> - -<p>Man possesses <i>Reason,</i> which <i>knows, Mind,</i> or a feeling -wisdom, which <i>wits,</i> and <i>Love,</i> which <i>loves</i>. The -making of Man by the Son of God as Eternal Christ, -is the work of <i>Nature</i>; the falling of Man is "suffered" -(allowed), and afterwards healed, by <i>Mercy</i>; the raising -of Man to a higher than his first state is the work of -<i>Grace</i>. "In Nature we have our Being; in Mercy we -have our Increasing; in Grace we have our Fulfilling."<span class="pagenum"><a name="Page_lii" id="Page_lii">[Pg lii]</a></span> -The work of grace by means of our natural Reason enlightened -by the Holy Ghost to see our sins, is <i>Contrition</i>; -by means of our naturally-feeling Mind, touched -by the Holy Ghost to behold the pain of the world, is -<i>Compassion</i>; by means of our nature-and grace-inspired -Love, which loves our Maker and Saviour (still -by the separation of sin partially, painfully, hid from our -sight) is greater <i>Longing toward God</i>. This longing must -become an active "desire": for the chief work that we -can do as fellow-workers with God in achieving full -oneness with Him is <i>Prayer</i>; of which there are three -things to understand: its <i>Ground</i> is God by whose -Goodness it springeth in us; its <i>use</i> is "to turn our -will to the will of our Lord"; its <i>end</i> is "that we -should be made one with and like to our Lord in all -things." And lastly we have for this life, both by -nature and grace, the comprehensive virtue of <i>Faith</i>, -"in which all our virtues come to us" and which has in -its own nature three elements: <i>understanding, belief,</i> and -<i>trust</i>. With Faith, which belongs perhaps chiefly to -Reason,—Faith is "nought else but a right understanding, -with true belief and sure trust, of our Being: -that we are in God, and God in us, Whom we see not," -"A light by nature coming from our endless Day, that -is our Father, God" (<a href="#CHAPTER_LIV">liv.</a>, <a href="#CHAPTER_LXXXIII">lxxxiii.</a>)—is also <i>Hope</i>, -which belongs to our feeling Mind (our Remembrance) -and to the work of Mercy in this our fallen state: -"Hope that we shall come to our Substance (our<span class="pagenum"><a name="Page_liii" id="Page_liii">[Pg liii]</a></span> -high and heavenly nature) again." Moreover, "Charity -keepeth us in Hope and Hope leadeth us in Charity; -and in the end all shall be <i>Charity</i>" (<a href="#CHAPTER_LXXXV">lxxxv.</a>).</p> - -<p>With these trinities and groups of threes are others, -belonging to God and man, mentioned successively in -the closing chapters of the book: three manners of God's -Beholding (or Regard of Countenance): that of the -Passion, that of Compassion, and that of Bliss; three -kinds of longing God has: to teach us, to have us, to -fulfil us; three things that man needs in this life from -God: Love, Longing, and Pity—"pity in love," to keep -him now, and "longing in the same love" to draw him -to heaven; three things by which man standeth in this -life and by which God is worshipped: "use of man's -reason natural; common teaching of Holy Church; inward -gracious working of the Holy Ghost";—and last -of all, "three properties of God, in which the strength -and effect of all the Revelation standeth," "<i>Life, Love -and Light</i>."</p> - -<p>Again, Julian speaks of things that are <i>double</i>, and this -double state seems to be one of imperfection, though she -does not explicitly say so. Man's nature, she says, was -created "double": "<i>Substance</i>" or Spirit essential from -out of the Spirit Divine, and "<i>Sensuality</i>" or spirit related -to human senses and making human faculties, intellectual -and physical. These two, the Substance and -Sense-soul, in their imperfection of union through the -frailty of created love (which needs the divine in its<span class="pagenum"><a name="Page_liv" id="Page_liv">[Pg liv]</a></span> -might to support it), became partially sundered by the -failing of love. "For failing of love on our part, therefore, -is all our travail"—from that comes the falling, the -dying, and the painful travail between death from sin -and life from God—both in the race and the individual. -But Christ makes the double into trinity: for Christ is -"the Mean [the medium] that keepeth the Substance -and Sense-soul together" in his Eternal, Divine-Human -Nature, because of His perfect love; and Christ-Incarnate -in His Mercy, by this same perfect love brings these two -parts anew and more closely together; and Christ uprisen, -indwelling in the soul thus united, will keep them -forever together, in oneness growing with oneness to -Him. Moreover, Man being double also as "soul and -body," needs to be "saved from double death," and this -salvation, given, is Jesus-Christ, who joined Himself to -us in the Incarnation and "yielded us up from the -Cross with His Soul and Body into His Father's hands."</p> - -<p>In a mere reading of the Book these repeated correspondences -may be felt as wearisome, formal, fantastic,—or -rather they may seem so when, as here, they are -brought together and noted, for Julian herself simply -speaks of these different groups as they come in her -theme. But when one tries to follow the <i>thought</i> of this -book amongst the heights and depths of the things that -are seen and temporal and the things unseen and eternal, -these likenesses, found in all, seem to afford one guidance -and surety of footing, like steps cut out in a steep<span class="pagenum"><a name="Page_lv" id="Page_lv">[Pg lv]</a></span> -and difficult path. And as one goes on, and the whole -of the meaning takes form, these significations of something -all-prevailing give one a partial understanding -such as Julian perhaps may have had: the feeling, the -"Mind," of a certain half-caught measure in "all things -that are," a proportion, a oneness. We are amongst -free nature's mountains, but they do not rise haphazard: -they shew a strange, a balanced beauty of line and light -and shade, as convincing, if not as clear in its intention -as the sunrise-lines and colouring of the euphrasy -flower at our feet. We hear as we walk the wandering -sound of "the vagrant, casual wind," but there is something -in its rise and fall, and rising again, that has kinship -with the flow and ebb and onrush of the lingering, -punctual waves on the shore. <i>Sursum Corda.</i></p> - -<div class="footnote"> - -<p><a name="Footnote_1_13" id="Footnote_1_13"></a><a href="#FNanchor_1_13"><span class="label">[1]</span></a> The soon-forgotten petition of Julian's youth for a "bodily sickness" -does not seem to have had any connection in her mind with special -Revelation: it was desired neither as in any way a sign of invisible things -nor as a direct means of beholding them. And probably, as a matter of -fact, the sickness that was granted helped her in the way that she had -desired, helped her to the sight of the Revelation, not directly, but by -drawing her spirit to that utter dependence on and trust in God that is -death's first lesson for all, that uttermost self-devotion to God that is -life's last exercise. This spiritual state, with all that through years had -gone before of feeling and thought and life's experience, made her ready -to be shewn with special largeness and clearness God's love: how it filled -the empty place of sin and pain and sorrow with its divine fulness. As -to the "bodily sight" introducing the Revelation, a sight of "parts of the -Passion," which may be compared with "The XV. Oos"—'<i>Orationes</i>'—Passion-prayers -each beginning with '<i>O</i>' (<i>v. Hora</i> of Sarum), it was -recognised by Julian herself, even at the time of her seeing it, as being a -sight of things "not in substance or nature." In this recognition it was -proved to be neither <i>mental delusion</i> nor mere "raving" delirium. But it -would, it seems, be natural that in her weakness of body and her exaltation -of spirit (so tense that the strength of her self-surrender to death seemed -to cast her back upon bodily life in the painless world between the two) -some sort of <i>physical illusion</i> should be brought about by her prolonged -gaze upon the Face of the Crucifix, and that in her desire to enter into -the sufferings of the Passion as fully as those friends of her Lord's that -beheld it, Julian thus gazing in the midst of night's shadows and the dim -light of dawn should seem to herself to behold the sacred drops, depicted -beneath the painted or sculptured Crown of Thorns, flow down "right -plenteously." Julian gave thanks for this and all the "bodily sight" -as a gift from God. By Him sickness and illusion, as well as things evil, -are "suffered" to come, and by Him Revelation is given according to -sundry times in diverse manners. Gain of the spirit through failure of -the body—and no less by illusions of fever than by trance-state visions -their seers speak of, when Death passes the Spirit half through the gates—would -indeed be accordant with the truth of the Shewing that came to -Julian, how man is raised through shame and death into glory and life, -since in the weakness of failing men the strength of Christ is made perfect.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_14" id="Footnote_2_14"></a><a href="#FNanchor_2_14"><span class="label">[2]</span></a> See the Bampton Lectures on <i>Christian Mysticism</i>. W. R. Inge. -(p. 111.)</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_15" id="Footnote_3_15"></a><a href="#FNanchor_3_15"><span class="label">[3]</span></a> See the Introduction to <i>Le Livre des Visions et Instructions de la -Bienheureuse Angèle de Foligno</i>, traduit par Ernest Hello. Paris, 1895.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_16" id="Footnote_4_16"></a><a href="#FNanchor_4_16"><span class="label">[4]</span></a> -</p> -<p> -"When that which drew from out the boundless deep<br /> -<span style="margin-left: 1em;">Turns again home."</span><br /> -</p> -</div> - -<div class="footnote"> - -<p><a name="Footnote_5_17" id="Footnote_5_17"></a><a href="#FNanchor_5_17"><span class="label">[5]</span></a> <i>v.</i> pp. <a href="#Page_27">27</a>, <a href="#Page_57">57</a>, <a href="#Page_126">126</a>, <a href="#Page_156">156</a>, <a href="#Page_168">168</a>; <i>cf.</i> Dionysius: "<i>On Divine Names.</i>" Cap. -iv. (tr. by Parker). S. Aug. <i>Conf.</i>: b. i. ch. 2; iii. 7; iv. 10-16; vii. 12-18.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_18" id="Footnote_6_18"></a><a href="#FNanchor_6_18"><span class="label">[6]</span></a> See the extract from Hilton given as a <a href="#FNanchor_9_268">note</a> to chapter lvii.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_19" id="Footnote_7_19"></a><a href="#FNanchor_7_19"><span class="label">[7]</span></a> <i>Little Flowers of a Childhood</i> (in Mem. J. D. W., Oct. 1894—March -1899). Some of the thoughts of children,—some of the rising -thoughts of a very little child who, like Julian, faced the darkness of -time (steadfast as Dürer's pilgrim Knight, gentle as Chaucer's,) and -beheld on his journey the shining of the Eternal City,—might be set -beside words of the Mystics as shewing, perhaps, through their very -simplicity, the oneness of truth that there is to see, and the oneness of -souls that see it. Here are convictions that the Cause of love, felt within, -"must be Jesus' Good Spirit"; comfort in discovering of death's -unreality (for if only the body, not the spirit, dies, "Oh, then it is only -<i>pretending-dying</i>!"); a flash of discernment, perhaps, as to the passing -away of lifeless evil since although, to the child, indeed "it is a pity that -some one did not come and kill the devil; and then he would be dead," yet -he has his own eschatology: "Well, when <i>we</i> are all dead, the devil -will be dead too." More significant is a sudden overawed realisation of -the great universe (setting pause to his own run round in play), -one door to a quick perception in the child's devout spirit of analogy -binding truths unseen by sense: "Is this world always going round, -<i>now</i>?" ('Yes.') "It stays still! still!—Jesus is looking down now: -we don't see Him."—Here, too, are habitual references to the things that -are <i>meant to be</i>,—musings over the goodness and knowledge, the braveness -and courtesy "meant to be" in a <i>man</i>; and here is a grateful, trusting -sense of the real 'kindness' of 'wild' creatures and of hurting -remedies. Many of those simple utterances, careless yet arresting like a -blackbird's song, and personal with the ardent love and clear reason of -a child faithfully living and bravely dying, seem to attest a kinship with -seers of truth to whom longer trial has offered a sterner strength of complex -thinking, for wider service here, but who, although they may have -learnt thus '<i>more</i>' in the knowledge of love, "shall never know nor learn -<i>other</i> thing without end."—"I understood none higher stature in this life -than childhood." -</p> -<p> -"It is not growing like a tree<br /> -In bulk, doth make man better be.<br /> -</p> - -<p> * * * * * * * * * * * * * * *</p> - -<p> -<span style="margin-left: 3em;">A lily of a day<br /></span> -<span style="margin-left: 3em;">Is fairer far in May,<br /></span> -Although it fall and die that night,<br /> -It was the plant and flower of Light."<br /> -</p> -<p> -For all of the Company of saints have the sight of One Vision, and be it -in the steadfast fulfilment of labour, or from out of the merriment of play,—through -the strong, bright peace of endurance, or the silent acquiescence -of the will, led along valleys of darkness,—or again in some swift rush -of prayer into the morning light,—<i>all</i> of the saints, the babe and the -ancient, beholding "the Blissful Countenance" say "with one voice": -"<span class="smcap">It is well</span>." "<i>Amen. Amen.</i>"</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_20" id="Footnote_8_20"></a><a href="#FNanchor_8_20"><span class="label">[8]</span></a> "Catholic Mystics of the Middle Ages." <i>Edinburgh Review</i>, October -1896.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_9_21" id="Footnote_9_21"></a><a href="#FNanchor_9_21"><span class="label">[9]</span></a> In reference to introspection M. Maeterlinck speaks of Ruysbroeck -as "the one analytical mystic." <i>Ruysbroeck and the Mystics</i>, p. 19.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_10_22" id="Footnote_10_22"></a><a href="#FNanchor_10_22"><span class="label">[10]</span></a> In ch. vii. de Cressy's "the Seal of her Ring" gives a misreading.</p></div> - -<hr class="chap" /> - - - -<h3><a name="PART_III" id="PART_III">PART III</a></h3> - -<h3><span class="smcap">The Theme of the Book</span></h3> - -<blockquote><p>"The phase of thought or feeling which we call -Mysticism has its origin in ... that dim consciousness -of the <i>beyond</i> which is part of our nature as human beings.... -Mysticism arises when we try to bring this higher -consciousness into relation with the other contents of -our minds. Religious Mysticism may be defined as the -attempt to realise the presence of the living God in the -soul and in nature, or, more generally, as the attempt to<span class="pagenum"><a name="Page_lvi" id="Page_lvi">[Pg lvi]</a></span> -realise in thought and feeling, the immanence of the -temporal in the eternal, and of the eternal in the -temporal."—W. R. Inge, <i>Christian Mysticism</i>. The -Bampton Lectures for 1900, p. 4.</p></blockquote> - - -<p>"What is Paradise? All things that are; for all are -goodly and pleasant and therefore may fitly be called a -Paradise. It is said also that Paradise is an outer Court -of Heaven. Even so this world is an outer court of the -eternal, or of Eternity, and especially whatever in time, -or any temporal creature manifesteth or remindeth us of -God or Eternity; for the creature is a guide and a path -to God and Eternity."<a name="FNanchor_1_23" id="FNanchor_1_23"></a><a href="#Footnote_1_23" class="fnanchor">[1]</a> "God is althing that is gode, -as to my sight," says Julian, "and the godenes that -althing hath, it is He" (<a href="#CHAPTER_VIII">viii.</a>).</p> - -<p>"<i>Truth seeth God</i>," and every man exercising the -human gift of Reason may in the sight and in the seeing -of truths, attain to some sight of God as Truth. But -"<i>Wisdom beholdeth God</i>," and although the enlightenment -of the Spirit of Wisdom for the discernment of vital -truth is a grace that is granted in needful measure to -him that seeks to be guided by it, it is perhaps those -receivers of grace that are mystics by nature and habit -that are the most ready in reaching forward while still -on earth to Wisdom's fullest and most immediate beholding -of God as All in all. For theirs in the largest (and -it may be the highest) efficiency, and in the fullest<span class="pagenum"><a name="Page_lvii" id="Page_lvii">[Pg lvii]</a></span> -accordance with man's first gift of "Reason Natural," -is the further gift that Julian calls "<i>Mind</i>": the gift of -a certain spiritual sensitiveness whereby they are quick -to take impression of eternal things unseen (seeing them -either within or beyond the things of time that are seen) -with surrender of self to partake of their life. For in -this Beholding of Wisdom, response of the heart in -purity and insight of the imagination in faith enhance -each other, while the vision of the soul through both -takes clearness.</p> - -<p>The mystic, who sees the wide-ruling oneness of God -with all that is good—and thus, as the Mystics say, with -all that <i>is</i>,—may begin at any point the beholding of Goodness -and therein the beholding of God. "He is in the -mydde poynt of all thyng, and all He doeth" (<a href="#THE_THIRD_REVELATION">xi.</a>). It -is in the way of those thus fully endowed for the -reaching to truth in its highest wisdom here, while they -walk amongst the many manifestations of earth, to take -them as delicate partial signs instinct with a single -meaning. Here is mystical perception:—</p> - -<blockquote><p> -"To see a world in a grain of sand,<br /> -<span style="margin-left: 1em;">And a heaven in a wild flower;<br /></span> -Hold infinity in the palm of your hand,<br /> -<span style="margin-left: 1em;">And eternity in an hour";<a name="FNanchor_2_24" id="FNanchor_2_24"></a><a href="#Footnote_2_24" class="fnanchor">[2]</a><br /></span> -</p></blockquote> - -<p>by a blackbird's sudden song overhear, "in woodlands -within," a joy out of the heart of the Life of life.<a name="FNanchor_3_25" id="FNanchor_3_25"></a><a href="#Footnote_3_25" class="fnanchor">[3]</a> Speaking<span class="pagenum"><a name="Page_lviii" id="Page_lviii">[Pg lviii]</a></span> -of the spiritual sight Julian relates: "I saw God in a -point.—by which sight I saw that He is in all things." -To the mystical soul, quiet to listen to "the music of the -spheres," all sweet accordant sounds are singing <i>Holy, Holy, -Holy</i>; to the mystical soul, "full of eyes within"—like -those <i>Creatures of Life</i> seen on the plain by the prophet -of the Law of life as renewed for Hope, and seen in the -heights by the herald of the Evangel of life as fulfilled -in Love—all symmetrical sights are as doors that are -opened in Heaven. But it is most of all in the music -and the symmetry made of adverse life and death by the -power of love, as this is seen from highest to lowest, -from lowest to highest, that the Revelation of God as -Love that is All in all is received. And looking thereon -in the highest manifestation, the manifestation of Christ, -which is made for all men, the mystics meet other beholders, -who are not called "mystics," yet who have not -merely in greater or less degree, with them, the common -gift of Reason, but, after their different manner and in -their own share, the gift of the feeling "Mind." For -both from the seeing of Truth and from the beholding -of Wisdom comes the "holy wondering delight in God" -that is simply delight of love in Love. So they of the -East and they of the West sit down together to partake -of the Bread and the Wine of the Table of God in His -Kingdom.</p> - -<p>There is no other than one Food of the Divine Life -consecrated and made ready and offered to man for his<span class="pagenum"><a name="Page_lix" id="Page_lix">[Pg lix]</a></span> -human spirit to feed on; but the Christian mystic finds -an offering of that Food, which is the sanctified Life of -the Christ of God, not only in its constant presentment -to the spirit alone, by the Spirit of God through Christ. -To him, as to other Christians, the sight and the offering -of the Life in God is given in that memorial, mediate, -expectant Sacrament consecrated for the spirit's nurture -through those elected Symbols of sense that are the most -perfect and sacred symbols because in their earlier, -natural use they most immediately minister to the whole -human life on earth of the Giver and of the receivers. -But along with this chosen Sacrament, and as one with -it, there is shewn to the mystic the Life Divine in diverse -manners of working: he sees God's Christ from afar, -<i>fore-sees</i> the Eucharistic Sacrament of His most sacred -Death and Life, <i>now</i> raised in the Bread and the Wine -on high,—seeing its promise low in the ground in the -earliest, ageless life of the wheat and the vine: seed cast -away, bruised corn of wheat, and dying Body, and -broken Bread, and daily obedience; a hidden root, -crushed fruit of the vine, and Blood poured forth, and -uplifted Wine, and joy of Love over Death: one Life.</p> - -<p>Sometimes there is for the mystics a partaking of these -lesser "wayside sacraments," sometimes a turning aside -from their symbols; sometimes the old song of life in -the lower creation awakens singing, sometimes it scarcely -is heard. But always the <i>spirit</i> of nature's signs as interpreted -in Man, above all in Christ, lays its claim on<span class="pagenum"><a name="Page_lx" id="Page_lx">[Pg lx]</a></span> -the soul; always as sung by the chorus of human spirits -that live on the "Righteousness, Peace, and Joy" of the -Will of God, the New Song of Life through Death has -in it a summons and receives from one and another here, -passing through much tribulation, its fuller concord of -human achievement, or at least the desirous <i>Amen</i>. So -whether the mystic dwell much or little with the sights -and sounds of sense, those things that are seen and heard -by the <i>soul</i> bear to him the command of his home, and -the merest doorway glimpses, the echoes most distant, -making their proffer of more and more within and -beyond, say <i>Come</i>.</p> - -<blockquote><p> -"I give you the end of a golden string:<br /> -<span style="margin-left: 1em;">Only wind it into a ball,<br /></span> -It will lead you in at Heaven's Gate,<br /> -<span style="margin-left: 1em;">Built in Jerusalem wall."<a name="FNanchor_4_26" id="FNanchor_4_26"></a><a href="#Footnote_4_26" class="fnanchor">[4]</a><br /></span> -</p></blockquote> - -<p>(Although this "following on to know," this winding of -the truth caught hold of into a "perfect round" of -thought and will and life, is probably not more easy for -the mystics than for other people.</p> - -<blockquote><p> -"Amore, amor, tu sei cerchio rotondo!"<a name="FNanchor_5_27" id="FNanchor_5_27"></a><a href="#Footnote_5_27" class="fnanchor">[5]</a>) -</p></blockquote> - -<p>God is in all; but "our soul may never have rest in -things that are beneath itself" (<a href="#THE_SIXTEENTH_REVELATION">lxvii.</a>). "Well I wot," -says Julian, "that heaven and earth and all that is made -is great and large, fair and good," yet "all that is made"<span class="pagenum"><a name="Page_lxi" id="Page_lxi">[Pg lxi]</a></span> -is seen as a little thing, the size of a hazel nut, held in -the palm of her hand, when along with it her spiritual -sight beholds the Maker. And though we may find the -Maker in all things, we find Him, both as Maker and -Restorer, first and best, First and Last, in the soul. -There He is <i>Alpha</i>, there <i>Omega</i>. "It is readier to us -to come to the knowing of God than to know our own -Soul" (in its fullest powers). "For our soul is so -deep-grounded in God and so endlessly treasured, that -we may not come to the knowing thereof till we have -first knowing of God, which is the Maker, to whom it -is oned." And yet, "we may never come to full knowing -of God till we know first clearly our own soul" -(<a href="#CHAPTER_LVI">lvi.</a>). The knowledge begins with God, but it begins -with Him in the lowest place of the soul rescued from -sin by mercy and entered by grace. "For Himself is -nearest and meekest, highest and lowest, and doeth all" -(<a href="#CHAPTER_LXXX">lxxx.</a>). To the soul that looks on Christ a remembrance -rises of its own "fair nature" made in His image; -yet "our Lord of His mercy sheweth us our sin and our -feebleness by the sweet gracious light of Himself" -(<a href="#CHAPTER_LXXVIII">lxxviii.</a>). Thus in the working of grace the soul comes -to the knowledge both of its higher and lower parts. -For in finding in itself both a natural response to the -working of grace by its love and its longing after God, -and a contrariness to the goodness of grace by its often -failing and falling, it experiences both the action of the -"Godly Will" (which is within it as a part of, and a<span class="pagenum"><a name="Page_lxii" id="Page_lxii">[Pg lxii]</a></span> -gift from, its higher nature, "the Substance") and the -action of a "beastly will" (from the simple animal -nature) which can will no moral good and which, "failing -of love," falls into sin: whereby comes pain, with -all the "travail" of good and evil in conflict during the -course of restoration. But it is only when the Sense-soul -(wherein the higher will must overcome the lower) -is at last brought up to heaven, enriched by all the -profits of tribulation, and is united to the Substance -waiting there, "hid with Christ in God," that we come -to the perfect knowledge of God. For that knowledge, -perfect in kind though always growing, can only begin -when, being in our "full powers" and "all fully holy," -we come to know clearly our own united perfected Soul. -This seems to be Julian's view (<a href="#CHAPTER_LVI">lvi.</a>, etc.).</p> - -<p>Julian says elsewhere that we have in us here such a -"medley" of good and evil that sometimes we hardly -know of others or of ourselves wherein we stand, but -that each "holy assent" that we make (by the Godly -Will) to the grace and will of God, is a witness that -we are of God. A witness to our sonship, it might be -said; and perhaps, taking Julian's view for the time, -we might think that as the Lost Son "came to himself," -so the soul comes to the consciousness of the Godly -Will; that as he arose and came to his Father and found -Him, or rather was found by his Father, so the soul -receives the healing of Christ in Mercy and the leading -of the Holy Ghost in Grace; and that as at last, the<span class="pagenum"><a name="Page_lxiii" id="Page_lxiii">[Pg lxiii]</a></span> -son not only found his father but found his lost sonship—yet -a better sonship than ever he had known before—so -the soul comes at last to find, more and more -fully, that new sonship which is of its nature, yet is -more than its nature. For it finds the nature oneness -which by creation it had with the Son of God, enhanced -and for ever sustained by grace.</p> - -<p>Sometimes, truly, the Mystical doctrine leads by tracks -that are not easily followed, but it is perhaps only when -her views are regarded in single parts, that any harm -could be found in Julian's statements—all qualified as -they are by her "as to my sight." At first indeed it -may startle one to read of her saints that are known in -the Church and in Heaven "by their sins," to hear that -the wounds left by sin are made "medicines" on earth -and turned to "worships" in Heaven; but then we -remember the joy that shall be in Heaven over "one -sinner that repenteth," the love that loves much because -much is forgiven. And yet we remember the little -children in <i>their</i> high faith and love and innocent days; -and of such is the Kingdom of God. But the Child, -with many "fair virtues," albeit imperfect, was likewise -Julian's type of the Christian soul: "I understood no -higher stature in this life than Childhood."</p> - -<p>"To know our own soul"—it behoveth us to know -our own soul—our high-nature soul, which is enclosed -in God, and also our soul on the earth which Christ-Jesus -inhabits, which has in it the "medley": "we<span class="pagenum"><a name="Page_lxiv" id="Page_lxiv">[Pg lxiv]</a></span> -have in us our Lord Jesus uprisen, we have in us the -wretchedness and the mischief of Adam's falling, dying" -(<a href="#CHAPTER_LII">lii.</a>). But elsewhere Julian gives this name "our own -soul" to the Church, seeing the Church likewise as the -dwelling and working-place of Christ (<a href="#CHAPTER_LXII">lxii.</a>). She has -been speaking of the Divine Wisdom being as it were -the Mother of the soul, and now she seems to lead us -to the Church as to the Nursery where He tends His -children. "For one single person may oftentimes be -broken, but the whole Body of Holy Church was never -broken, nor ever shall be, without end. And therefore -a sure thing it is, a good and a gracious, to will meekly -and mightily to be fastened to our Mother, Holy Church, -that is Christ Jesus. For the Food of Mercy that is -His dearworthy blood and precious water is plenteous -to make us fair and clean; the sweet gracious hands of -our Mother be ready and diligently about us. For He -in all this working useth the office of a kind nurse -that hath not else to do but to entend about the salvation -of her child" (<a href="#CHAPTER_LXI">lxi.</a>). Each soul is indeed the soul -of a person and most intimately knows itself in its personal -experience, through which indeed alone it can come -to knowledge of others. Yet the single soul knows -itself <i>best</i> in the souls of all the saints, in the fellowship -of the "Blessed Common," where every virtue is found, -not in each, at this time, but in <i>all</i>—not now in the perfect -height nor the fairest flowering, but at growth in that -ground where each plant holds some likeness to Christ.</p> - -<p><span class="pagenum"><a name="Page_lxv" id="Page_lxv">[Pg lxv]</a></span></p> - -<p>With Julian the Christian Faith is not a thing added -to the Mystical sight: these are, as again and again she -says, seen both as one. It is the <i>inherent</i> Christianity of -her system that makes her teaching always, in a large -way, practical. For the system came at first to be seen -by prayerful searching made out of her practical need -of an answer to the problem of sin and sorrow; the -Mystical Vision came with "contrition, compassion, and -longing after God," those wounds that her contrite, -pitiful, longing heart had desired should be made more -deep in her life. It is through the work of grace that -Julian reaches back to the gift of nature, its ground; -and from the depths of this root-ground she rises soon -again to the "springing and spreading" grace. So in -the First of her Shewings the "higher" truth is seen: -"we are all in Him beclosed," but in the Last—the -conclusion and confirmation of all—the lower, yet nearer, -truth, which <i>all</i> may know: "and He is beclosed in -us." And speaking of this dwelling within the soul -she speaks of His working us all into Him: "in which -working He willeth that we be His helpers, giving to -Him all our entending, learning His lores, keeping His -laws, desiring that all be done that He doeth; truly -trusting In Him" (<a href="#CHAPTER_LVII">lvii.</a>).</p> - -<p>Julian had prayed to feel Christ's dying pains, if it -should be God's will, in order that she might feel compassion, -and the visionary sight of His pain in the Face -of the Crucifix filled her with pain as it grew upon her.<span class="pagenum"><a name="Page_lxvi" id="Page_lxvi">[Pg lxvi]</a></span> -"How might any pain be more to me than to see Him -that is all my life, all my bliss, and all my joy suffer?" -Yet the Shewing of Pain was but the introduction to, -and for a time the accompaniment of, the Revelation; -the Revelation, itself, as a whole, was of Love—the -Goodness or Active Love of God. So the First Shewing, -as the Ground of all the rest, was a large view of -this Goodness as the Ground of all Being. Although -through these earlier Shewings the Saviour's bodily pain is -felt by Julian so fully in "mind" that she feels it indeed -as if it were bodily anguish she bore, it is in this very -experience that the shewing of Joy is made to her spirit. -So when in the opening of the Revelation she tells -of beholding the Passion of Christ, her first unexpected -word is of sudden joy from the inner sight of the Love -that God is: the sight of the Trinity:—"And in the -same Shewing suddenly the Trinity fulfilled my heart -most of joy. (For where JESUS appeareth, the blessed -Trinity is understood, as to my sight.)" And even -as Julian finds afterwards that the Last Word of the -Revelation is the same as the First: "<i>Thou shalt not be -overcome</i>," so the opening Sight already shews her that -which shall be revealed all through, for learning of -"more in the same," and uplifts her heart to the fulness -of joy that is shewn at the close. For she feels that -this shock, as it were, of Revelation—this sudden joy of -seeing Love in the midst of earth's evil, beyond and -beneath and in the pain that is passing, is the entrance<span class="pagenum"><a name="Page_lxvii" id="Page_lxvii">[Pg lxvii]</a></span> -into the joy of the Lord. "Suddenly the Trinity -fulfilled my heart with utmost joy.—And so I understood -it shall be in heaven without end to all that shall -come there" (<a href="#THE_FIRST_REVELATION">iv.</a>). So at the close, when the vision -was not of the Love Divine in that bending Face -beneath the Crown of Thorns, but of the human love -that shall spring up to meet the Divine out of the lowness -of earth,—the vision of how from this body of -death, as from an unsightly, shapeless, and stagnant -mass of quagmire, there "sprang a full fair creature, a -little Child, fully shapen and formed, agile and lively, -whiter than lily; which swiftly glided up into heaven"—the -spiritual shewing to the soul is this: "<i>Suddenly -thou shalt be taken from all thy pain ... and thou shalt -come up above and thou shalt have me ... and thou shalt be -fulfilled of love and of bliss</i>" (<a href="#THE_FIFTEENTH_REVELATION">lxiv.</a>). And so in that early -experience of Julian's when in her love, abandoned to -pity and worship, she would not look up to Heaven -from the Cross, it was also the inward sight by the -higher part of her soul of the higher part of Christ's -life, that Heavenly Love that could only rejoice, that -overcame her frailty of flesh unwilling to suffer, and -made her choose "only Jesus in weal and in woe." -"Thou art my Heaven" (<a href="#CHAPTER_XIX">xix.-lv.</a>). "All the Trinity -wrought in the Passion of Jesus Christ," though only -the Son of the Virgin suffered, and in seeing this, Julian -saw "the Bliss of Christ's works," "the joy that is in -the blissful Trinity [by reason] of the Passion of Christ";<span class="pagenum"><a name="Page_lxviii" id="Page_lxviii">[Pg lxviii]</a></span> - -"the Father willing all, the Son working all, the Holy -Ghost confirming all."</p> - -<p>This complexity of the Divine-Human life in the Son -of God, this union in Christ Jesus of serene untouched -blessedness in the heavenly regions of His spirit with -His bearing, in the active joy of a "glad giver," all the -sin and sorrow of the world, is revealed as the comfort -and confidence of man, whose own deepest experience -is love that suffers, whose highest worship therefore -must be of Love that is strong to suffer.</p> - -<p>It was a double joy that was shewn in Christ besides -the bliss of the impassible Godhead, which is the bliss -of Love without all time and beyond all deeds. For -there was joy in the Passion itself: "<i>If I might suffer -more, I would suffer more</i>," and joy in its fruits: "<i>If thou -art pleased, I am pleased</i>." Thus, too, we are told of -three ways in which our Lord would have us behold -His Passion: first, "the hard pains He suffered on -earth"; second, "the love that made Him to suffer -passeth as far all His pains as Heaven is above earth"; -third, "the joy and the bliss that made Him to be well-satisfied -in it."—"With a glad countenance He looked -unto His wounded Side, rejoicing" (<a href="#THE_NINTH_REVELATION">xxii.</a>, <a href="#CHAPTER_XXIII">xxiii.</a>, -<a href="#THE_TENTH_REVELATION">xxiv.</a>).</p> - -<p>From the sight of Love that is higher than pain comes -the sight of Love that is deeper than sin. Julian had -had the mystical shewing that God is all that is good,<a name="FNanchor_6_28" id="FNanchor_6_28"></a><a href="#Footnote_6_28" class="fnanchor">[6]</a><span class="pagenum"><a name="Page_lxix" id="Page_lxix">[Pg lxix]</a></span> -and is only good, is the life of all that is, and doeth -all that is done, and she had reasoned, as others before -her had reasoned, that therefore "sin hath no substance" -and "sin is no deed." But perhaps it is those -that are most concerned with God in creature things, -that suffer most shaking from the sight of evil. Those -that seek God's Kingdom in this present world, finding -"the dark places of the earth" full of the habitations -of cruelty, have continually the enemy as with -a sword in their bones saying within them: "Where is -now thy God?" "I saw," says Julian, "that He is in -all things. I beheld and considered, with a soft dread, -and thought: <i>What is sin?</i>" (<a href="#THE_THIRD_REVELATION">xi.</a>). So also it is immediately -after the coming of the mystical Shewing made -"yet more highly": "<i>It is I, it is I, it is I that am all</i>," -that the memory of her own experience is brought to -her and she sees how in her longings after God, who is -all the time so close about us, around us and within,—she -had always been hindered from seeing and reaching -Him fully by the darkening, disturbing power of sin. -"And so I looked generally upon us all, and methought: -<i>If sin had not been, we should have all been clean, and like -to our Lord as He made us</i>" (<a href="#THE_THIRTEENTH_REVELATION">xxvii.</a>). Thus came -again the stirring of that old question over which -"afore this time often I wondered," with "mourning -and sorrow," "why the beginning of sin was not letted—for -then, methought, all should have been well."</p> - -<p>To this darkness, crying to God, the light came first<span class="pagenum"><a name="Page_lxx" id="Page_lxx">[Pg lxx]</a></span> -as by a soft general dawning of comfort for faith. "<i>Sin -is behoveable</i> (it behoved that sin should be suffered to -rise) <i>but all shall be well, and all shall be well, and all -manner of things shall be well.</i>" Yet Julian, unable to -take comfort to her heart over that which was still so -dark to her intellect, stands "beholding things general, -troublously and mourning," saying thus in her thoughts: -"<i>Ah good Lord, how might all be</i> well, for the great hurt -that is come by sin to the creature?" (<a href="#CHAPTER_XXIX">xxix.</a>).</p> - -<p>The answer to this double question as to sin and pain -is the central theme of the Revelation, though much is -still hidden and much is but dimly revealed as yet to -faith. In brief account, the sight, enough for us now, -is this: "Mercy, by love, suffereth us to fail [of love] -in measure, and in as much as we fail, in so much we -die: for it needs must be that we die in so much as we -fail of the sight and feeling of God that is our life.... -And grace worketh our dreadful failing into plenteous, -endless solace, and grace worketh our shameful falling -into high, worshipful rising; and grace worketh our -sorrowful dying into holy, blissful life" (<a href="#CHAPTER_XLVIII">xlviii.</a>). "By -the assay of this falling we shall have an high marvellous -knowing of love in God, without end. For -strong and marvellous is that love that may not and will -not be broken for trespass. And this is one understanding -of our profit. Another is the lowness and -meekness that we shall get by the sight of our falling" -(<a href="#CHAPTER_LXI">lxi.</a>). "And by this meek knowing after this manner,<span class="pagenum"><a name="Page_lxxi" id="Page_lxxi">[Pg lxxi]</a></span> -through contrition and grace, we shall be broken from -all that is not our Lord. And then shall our blessed -Saviour perfectly heal us and one us to Him" -(<a href="#CHAPTER_LXXVIII">lxxviii.</a>).</p> - -<p><i>Theodidacta, Profunda, Ecstatica</i>—so Julian has been -designated; perhaps she might in fuller truth be called -<i>Theodidacta, Profunda, Evangelica</i>. She is indeed a mystic, -evangelical, practical. With all her fellow-Christians -and in the most deeply personal concern she looks with -a tender mind on the redeeming work of God by Christ -in the "glorious satisfaction" ("<i>Asseth</i>"), and in -fervent response of love and thankfulness trusts in the -blessed Passion of Christ, and in His sure keeping, and -in all the restoring, fulfilling work by the Holy Ghost. -But after the Mystical manner she seeks "the beyond": -that is, while in no way leaving the works of mercy -and grace she seeks to go back to the ground or source -of them, the Goodness of God,—yes, to God Himself. -"I could not have perceived of the part of Mercy but -as it were alone in Love." "The Passion was a noble -worshipful deed done in a time, but Love was without -beginning, is, and shall be without ending."</p> - -<p>The Mystical Vision is that which in outward nature -sees the unseen within the seen, but it is also that -which in spiritual things sees behind and beyond the -temporal means, the eternal causes and ends (<a href="#CHAPTER_VI">vi.</a>). -And it is surely here in the spiritual things, in the -heart and centre of human existence, in the stress of<span class="pagenum"><a name="Page_lxxii" id="Page_lxxii">[Pg lxxii]</a></span> -sin and suffering, rather than amongst the gentle growing -things, and flaming lights, and songs, and blameless -creatures of Nature that the Beatific Vision on earth is -at its highest. For here are found united the <i>Evangel</i> -and the <i>Vision</i> and the <i>Life</i> of love. "There the soul -is highest, noblest, and worthiest, where it is lowest, -meekest, and mildest": it is not in nature's goodness -alone that we have our life, "all our life is in three," in -nature, in mercy, in grace; "whereof we have meekness, -mildness, patience and pity" (<a href="#CHAPTER_LVIII">lviii.</a>, <a href="#CHAPTER_LIX">lix.</a>). Man's -"spirit," the higher nature that Julian talks of, may -indeed be there in the Heavenly places, as an infant's -angel lying in the Father's arms, always beholding His -Face in love's silence of waiting; but here in earthly -places is the Prodigal Son returning, here too is the -Father's embrace, and here is His earliest greeting of -the son that was lost and is found. And already here -in the Kingdom of Heaven on Earth (where <i>all</i> grow -pure in the sonship obedience of Jesus Christ), are -those that are kept from the first as little children, taken -up in His arms and suffered to sing their Hosannahs, -which perfect His praise.</p> - -<p>The Revelation of Love is all centred in the Passion, -and looking on the Passion in time the soul sees, in -vision, the Lamb that was slain from the foundation -of the world, the mind conceives how before all time -the Divine Love took to itself in the Wisdom of God -the mode of Manhood, and in time created Man in the<span class="pagenum"><a name="Page_lxxiii" id="Page_lxxiii">[Pg lxxiii]</a></span> -same, and how thus God could be and do all that man -could be and do, could exercise Love Divine in human -Faith and Courage: could "take our flesh" and live -on the earth as "the Man, Christ-Jesus," "in all points -tempted like as we are," finding His daily Bread in the -will of the Father, drinking with joy of the Wine of -life in the evening cup of Death. "Pain is passing," -says Julian, but in passing it leads forth love in man to -its deepest living, its fairest height of pureness and -strength and fulfilment. Thus it behoved the Captain -of man's salvation to have His perfection here through -suffering. It is the <i>Lamb</i> in the midst of the Throne, -the Almighty Love that was slain, that is Shepherd to -the Martyrs, leading them unto living fountains of -waters. He that bore the yoke gives rest to the -heavy-laden; blessed is He that mourned: for He -comforteth with His comfort.</p> - -<p>So in the Mediæval story,<a name="FNanchor_8_29" id="FNanchor_8_29"></a><a href="#Footnote_8_29" class="fnanchor">[8]</a> the highest Mystical -Vision, the sight of the Holy Grail, comes only to -him that is pure from self, and looks on the bleeding -wound that sin has left in man, and is compassionate, -and gives himself to service and healing.—<i>Can ye</i> drink <i>of -the Cup I drank of?</i>—Love's Cup that is Death and Life.—</p> - -<blockquote><p> -Wine of Love's joy I see thy cup<br /> -<span style="margin-left: 1em;">Red to the trembling brim<br /></span> -With Life outpoured, once lifted up,<br /> -<span style="margin-left: 1em;">I drink, remembering Him.—<br /></span> -</p></blockquote> - -<p><span class="pagenum"><a name="Page_lxxiv" id="Page_lxxiv">[Pg lxxiv]</a></span></p> - -<p>It is the mourners who are comforted: those that -bear griefs of their own, or bear griefs of others fully, -do not despair, though the mere onlooker may well -despair. Thus the compassionate Julian's vision is of -<i>Comfort</i>—comfort not for herself "in special," but for -"the general Man"—for all her fellow-Christians. -She who had long time mourned for the hurt that is -come by sin to the creature, came to the sight of -comfort not by turning her eyes away but by deeper -compassion that found through the very wounds the -healing of Love on earth, the glory of Love in Heaven. -She was "filled with compassion for the Passion of -Christ," and thus she saw <i>His joy</i>; so afterwards, she -tells, "I was fulfilled in part with compassion of all -mine even-Christians, for that well, well-beloved people -that shall be saved. For God's servants, Holy Church, -shall be shaken in sorrow and anguish and tribulation in -this world, as men shake a cloth in the wind. And as to -this our Lord answered in this manner: A great thing -shall I make hereof in Heaven of endless worship and -everlasting joys. Yea so far forth as this I saw: that -our Lord joyeth of the tribulations of His servants, with -ruth and compassion." "For He saith: <i>I shall wholly -break you of your vain affections and of your vicious pride: and -after that I shall together gather you, and make you mild and -meek, clean and holy, by oneing to me</i>" (<a href="#CHAPTER_XXVIII">xxviii.</a>). Sin is indeed -"the sharpest scourge," "viler and more painful -than hell, without comparison," "an horrible thing to<span class="pagenum"><a name="Page_lxxv" id="Page_lxxv">[Pg lxxv]</a></span> -see for the loved soul that would be all fair and shining -in the sight of God, as Nature and Grace teacheth." And -darkness, which overhangs the soul while here it is -"meddling with any part of sin," "so that we see not -clearly the Blissful Countenance of our Lord," is a lasting, -life-long "natural penance" from God, the feeling of -which indeed does not depart with actual sinning: "for -ever the more clearly that the soul seeth this Blissful -Countenance by grace of loving, the more it longeth to -see it in fulness" (<a href="#CHAPTER_LXXII">lxxii.</a>). All this is in man's experience, -with many other pains—pains which in individual -lives have no proportionate relation to sin, though, in -general, "sin is cause of pain" and "pain purgeth."—("<i>For -I tell thee, howsoever thou do thou shalt have woe</i>"), -(<a href="#CHAPTER_LXXVII">lxxvii.</a>, <a href="#THE_THIRTEENTH_REVELATION">xxvii.</a>). But the Comfort Revealed shews how -sin, which "hath no part of being" and "could not be -known but by the pain it is cause of," (sin which in -this view may be compared to the nails of the Passion—mere -dead matter, though with power to wound unto -death for a time the blessed Life), sin, which is failure -of human love,—leaves, notwithstanding all its horror, -an opening for a fuller influx of Divine love and strength.<a name="FNanchor_9_30" id="FNanchor_9_30"></a><a href="#Footnote_9_30" class="fnanchor">[9]</a> -And as to <i>darkness</i>, "seeking is as good as beholding, for<span class="pagenum"><a name="Page_lxxvi" id="Page_lxxvi">[Pg lxxvi]</a></span> -the time that God will suffer the soul to be in travail" -(<a href="#THE_SECOND_REVELATION">x.</a>). And as to tribulation of every kind, "the Passion -of our Lord is comfort to us against all this, and so is -His blessed will" (<a href="#THE_THIRTEENTH_REVELATION">xxvii.</a>).</p> - -<p>The parts may seem to come by chance and to be -"amiss," but the whole, and in the whole each part, is -ordered. "And when we be all brought up above, then -shall we see clearly in God the secret things which be -now hid to us. Then shall none of us be stirred to say: -<i>Lord, if it had been thus, then it had been full well</i>: but we -shall all say with <i>one</i> voice: <i>Lord, blessed mayst Thou be, -for it is thus: it is well; and now we see verily that all -things are done as it was then ordained before that anything -was made</i>" (<a href="#THE_THIRD_REVELATION">xi.</a>, <a href="#CHAPTER_LXXXV">lxxxv.</a>). "Moreover He that shall be -our bliss when we are there, is our Keeper while we are -here"; and the Last Word of the Revelation is the same -as the First; "<i>Thou shalt not be overcome.</i>" "He said not: -<i>Thou shalt not be tempested, thou shalt not be travailed, thou shalt -not be distressed</i>; but He said: <i>Thou shalt not be overcome.</i>"</p> - -<p>This is God's comfort. And that here, meanwhile, -we should take His comfort is Julian's chief desire and -instruction. For Julian, who speaking so much of sin -as a strange and troubling sight, yet gives as examples -of sin only a slothful mistrusting despondency,—speaks -indeed of faith and hope and charity, compassion -and meekness, but scarcely <i>exhorts</i> except to the -cheerful enduring of tribulation. So she gives counsel -as to "rejoicing more in His whole love than sorrowing<span class="pagenum"><a name="Page_lxxvii" id="Page_lxxvii">[Pg lxxvii]</a></span> -in our often fallings"; as to "living gladly and merrily -for love's sake" in our penance of darkness (<a href="#CHAPTER_LXXII">lxxii.-lxxxi.</a>). -And in general, for all experiences of life, "It is God's -will that we take His promises and His comfortings as -largely and as mightily as we may take them, and also -He willeth that we take our abiding and our troubles as -lightly as we may take them, and set them at nought" -(<a href="#THE_FIFTEENTH_REVELATION">lxiv.</a>, <a href="#CHAPTER_LXV">lxv.</a>, <a href="#THE_SEVENTH_REVELATION">xv.</a>).</p> - -<p>"We are all one in comfort," says Julian, "all the -gracious comfort was for all mine even-Christians." Sin -separates, pain isolates, but salvation and comfort unite.</p> - -<p>And lastly, in this mystical vision of the oneness of -man with God in Christ, man is seen not only as united in -himself in the diverse parts of his nature, and as one with -his fellow man, but as joined to that which is below him. -How often of one good and another, as of that fair and -sacred "service of the Mother"—"nearest, readiest, -and surest"—"in the creatures by whom it is done," -do we hear Julian's confident word of Sacramental -declaration: "<i>It is Christ</i>." "For God is all that is -good, as to my sight, and God hath made all that is -made: and he that loveth generally all his even-Christians -for God, he loveth all that is. For in Mankind -that shall be saved is comprehended all: that is to -say, all that is made and the Maker of all. For in Man -is God, and God is in all. And I hope," adds Julian, -in words that are fitting to take for her courteous, her -tender, "<i>Good Speed</i>" ere we pass to her book—altogether<span class="pagenum"><a name="Page_lxxviii" id="Page_lxxviii">[Pg lxxviii]</a></span> -like her as they are, even to the careful, conditional "if" -(for <i>nothing,</i> not even comfort, behoves to be "overdone -much"), "I hope by the grace of God he that beholdeth -it thus shall be truly taught and mightily comforted, if -he needeth comfort" (<a href="#CHAPTER_IX">ix.</a>).</p> - -<p><i>Deus ubique est, et totus ubique est.</i> All things are -gathered up in Man, and Man is gathered up in Christ; -and Christ is gathered up in the Bosom of the Father. -So the world of the lower creation makes promise: <i>All -things are yours</i>; and the Church says over its offering, -lifted up: <i>Ye are Christ's</i>; and from the stillness the -voice of peace is heard: <i>And Christ is God's</i>. "All the -promises of God in <span class="smcap">Him</span> are <i>Yea</i> and in <span class="smcap">Him</span> <i>Amen</i>, unto -the glory of God by us." All the promises of God: the -blossom that floated to the ground; "the lily of a day" -that "fell and died that night"; the "little Child, -whiter than lily, that swiftly glided up into Heaven"—all -the utterances silenced here—in Him are <i>Yea</i> and -in Him <i>Amen: Yea</i> on earth and <i>Amen</i> for ever. "<i>He -turneth the shadow of death into the morning.</i>"</p> - -<p><span style="margin-left: 2em;"><i>May</i> 1901.</span></p> - -<div class="footnote"> - -<p><a name="Footnote_1_23" id="Footnote_1_23"></a><a href="#FNanchor_1_23"><span class="label">[1]</span></a> <i>Theologia Germanica</i>, Chap. 1.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_24" id="Footnote_2_24"></a><a href="#FNanchor_2_24"><span class="label">[2]</span></a> Blake's Poems.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_25" id="Footnote_3_25"></a><a href="#FNanchor_3_25"><span class="label">[3]</span></a> <i>Memorabilia of Jesus</i>, by W. Peyton, p. 33.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_26" id="Footnote_4_26"></a><a href="#FNanchor_4_26"><span class="label">[4]</span></a> Gilchrist's <i>Life and Works of William Blake</i>, vol. ii.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_27" id="Footnote_5_27"></a><a href="#FNanchor_5_27"><span class="label">[5]</span></a> <i>Amor de Caritade</i>, by Jacopone da Todi (formerly ascribed to S. -Francis of Assisi).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_28" id="Footnote_6_28"></a><a href="#FNanchor_6_28"><span class="label">[6]</span></a> "<i>Quid me interrogas de bono? Unus est bonus, Deus.</i>"—S. Matt. xix. 17.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_29" id="Footnote_8_29"></a><a href="#FNanchor_8_29"><span class="label">[8]</span></a> <i>A Key to Wagner's Parsifal</i>, by H. von Wolzogen, tr. by Ashton -Ellis.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_9_30" id="Footnote_9_30"></a><a href="#FNanchor_9_30"><span class="label">[9]</span></a> Goodness is Active Love—love that moves. Drawing back from -the finite creature, as a wave from the shore, it "suffers" sin's void to -appear. But this lack of itself is allowed for the time, that so returning -again in its force, to which evil is nothing, it may cover the -desolate nature with deepness and highness and fulness unknown -before. (See <a href="#CHAPTER_LVII">lvii.</a>).</p></div> - -<hr class="chap" /> - - - -<p><span class="pagenum"><a name="Page_1" id="Page_1">[Pg 1]</a></span></p> - - -<h2><a name="REVELATIONS_OF_DIVINE_LOVE" id="REVELATIONS_OF_DIVINE_LOVE">REVELATIONS OF DIVINE LOVE</a></h2> - - -<h3>CHAPTER I</h3> - -<p style="text-align:center">"A Revelation of Love—in Sixteen Shewings"<br /> -<br /></p> - - -<p>This is a Revelation of Love that Jesus Christ, our -endless bliss, made in Sixteen Shewings, or -Revelations particular.</p> - -<p>Of the which the First is of His precious crowning -with thorns; and therewith was comprehended and -specified the Trinity, with the Incarnation, and unity -betwixt God and man's soul; with many fair shewings -of endless wisdom and teachings of love: in which -all the Shewings that follow be grounded and oned.<a name="FNanchor_1_31" id="FNanchor_1_31"></a><a href="#Footnote_1_31" class="fnanchor">[1]</a></p> - -<p>The Second is the changing of colour of His fair -face in token of His dearworthy<a name="FNanchor_2_32" id="FNanchor_2_32"></a><a href="#Footnote_2_32" class="fnanchor">[2]</a> Passion.</p> - -<p>The Third is that our Lord God, Allmighty Wisdom, -All-Love, right as verily as He hath made everything -that is, all-so verily He doeth and worketh all-thing -that is done.</p> - -<p>The Fourth is the scourging of His tender body, with -plenteous shedding of His blood.</p> - -<p>The Fifth is that the Fiend is overcome by the -precious Passion of Christ.</p> - -<p>The Sixth is the worshipful<a name="FNanchor_3_33" id="FNanchor_3_33"></a><a href="#Footnote_3_33" class="fnanchor">[3]</a> thanking by our Lord<span class="pagenum"><a name="Page_2" id="Page_2">[Pg 2]</a></span> -God in which He rewardeth His blessed servants in -Heaven.</p> - -<p>The Seventh is [our] often feeling of weal and woe; -(the feeling of weal is gracious touching and lightening, -with true assuredness of endless joy; the feeling of woe -is temptation by heaviness and irksomeness of our fleshly -living;) with ghostly understanding that we are kept -all as securely in Love in woe as in weal, by the Goodness -of God.</p> - -<p>The Eighth is of the last pains of Christ, and His -cruel dying.</p> - -<p>The Ninth is of the pleasing which is in the Blissful -Trinity by the hard Passion of Christ and His rueful -dying: in which joy and pleasing He willeth that we be -solaced and mirthed<a name="FNanchor_4_34" id="FNanchor_4_34"></a><a href="#Footnote_4_34" class="fnanchor">[4]</a> with Him, till when we come to the -fulness in Heaven.</p> - -<p>The Tenth is, our Lord Jesus sheweth in love His -blissful heart even cloven in two, rejoicing.</p> - -<p>The Eleventh is an high ghostly Shewing of His -dearworthy Mother.</p> - -<p>The Twelfth is that our Lord is most worthy Being.</p> - -<p>The Thirteenth is that our Lord God willeth we have -great regard to all the deeds that He hath done: in the -great nobleness of the making of all things; and the excellency -of man's making, which is above all his works; -and the precious Amends<a name="FNanchor_5_35" id="FNanchor_5_35"></a><a href="#Footnote_5_35" class="fnanchor">[5]</a> that He hath made for man's -sin, turning all our blame into endless worship.<a name="FNanchor_6_36" id="FNanchor_6_36"></a><a href="#Footnote_6_36" class="fnanchor">[6]</a> In -which Shewing also our Lord saith: <i>Behold and see! For -by the same Might, Wisdom, and Goodness that I have done -all this, by the same Might, Wisdom, and Goodness I shall</i><span class="pagenum"><a name="Page_3" id="Page_3">[Pg 3]</a></span> -<i>make well all that is not well; and thou shalt see it.</i> And in -this He willeth that we keep us in the Faith and truth -of Holy Church, not desiring to see into His secret -things now, save as it belongeth to us in this life.</p> - -<p>The Fourteenth is that our Lord is the Ground of our -Prayer. Herein were seen two properties: the one is -rightful prayer, the other is steadfast trust; which He -willeth should both be alike large; and thus our prayer -pleaseth Him and He of His Goodness fulfilleth it.</p> - -<p>The Fifteenth is that we shall suddenly be taken from -all our pain and from all our woe, and of His Goodness -we shall come up above, where we shall have our Lord -Jesus for our meed and be fulfilled with joy and bliss in -Heaven.</p> - -<p>The Sixteenth is that the Blissful Trinity, our Maker, -in Christ Jesus our Saviour endlessly dwelleth in our -soul, worshipfully ruling and protecting all things, us -mightily and wisely saving and keeping, for love; and -we shall not be overcome of our Enemy.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_31" id="Footnote_1_31"></a><a href="#FNanchor_1_31"><span class="label">[1]</span></a> made one, united.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_32" id="Footnote_2_32"></a><a href="#FNanchor_2_32"><span class="label">[2]</span></a> precious, honoured.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_33" id="Footnote_3_33"></a><a href="#FNanchor_3_33"><span class="label">[3]</span></a> honour-bestowing.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_34" id="Footnote_4_34"></a><a href="#FNanchor_4_34"><span class="label">[4]</span></a> made glad.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_35" id="Footnote_5_35"></a><a href="#FNanchor_5_35"><span class="label">[5]</span></a> MS. "Asseth" = Satisfaction, making-enough.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_36" id="Footnote_6_36"></a><a href="#FNanchor_6_36"><span class="label">[6]</span></a> honour, glory.</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_II" id="CHAPTER_II">CHAPTER II</a></h3> - -<p style="text-align:center">"A simple creature unlettered.—Which creature afore desired -three gifts of God"<br /> -<br /></p> - - -<p>These Revelations were shewed to a simple creature -unlettered,<a name="FNanchor_1_37" id="FNanchor_1_37"></a><a href="#Footnote_1_37" class="fnanchor">[1]</a> the year of our Lord 1373, the Thirteenth -day of May. Which creature [had] afore desired -three gifts of God. The First was mind of His Passion; -the Second was bodily sickness in youth, at thirty years<span class="pagenum"><a name="Page_4" id="Page_4">[Pg 4]</a></span> -of age; the Third was to have of God's gift three -wounds.</p> - -<p>As to the First, methought I had some feeling in the -Passion of Christ, but yet I desired more by the grace of -God. Methought I would have been that time with Mary -Magdalene, and with other that were Christ's lovers, and -therefore I desired a bodily sight wherein I might have -more knowledge of the bodily pains of our Saviour and -of the compassion of our Lady and of all His true lovers -that saw, that time, His pains. For I would be one of -them and suffer with Him. Other sight nor shewing of -God desired I never none, till the soul were disparted -from the body. The cause of this petition was that -after the shewing I should have the more true mind in -the Passion of Christ.</p> - -<p>The Second came to my mind with contrition; [I] -freely desiring that sickness [to be] so hard as to death, -that I might in that sickness receive all my rites of Holy -Church, myself thinking that I should die, and that all -creatures might suppose the same that saw me: for -I would have no manner of comfort of earthly life. In -this sickness I desired to have all manner of pains bodily -and ghostly that I should have if I should die, (with all -the dreads and tempests of the fiends) except the outpassing -of the soul. And this I meant<a name="FNanchor_2_38" id="FNanchor_2_38"></a><a href="#Footnote_2_38" class="fnanchor">[2]</a> for [that] I -would be purged, by the mercy of God, and afterward -live more to the worship of God because of that sickness. -And that for the more furthering<a name="FNanchor_3_39" id="FNanchor_3_39"></a><a href="#Footnote_3_39" class="fnanchor">[3]</a> in my death: -for I desired to be soon with my God.</p> - -<p>These two desires of the Passion and the sickness I -desired with a condition, saying thus: <i>Lord, Thou knowest</i><span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span> -<i>what I would,—if it be Thy will that I have it—; and if it -be not Thy will, good Lord, be not displeased: for I will nought -but as Thou wilt.</i></p> - -<p>For the Third [petition], by the grace of God and -teaching of Holy Church I conceived a mighty desire to -receive three wounds in my life: that is to say, the -wound of very contrition, the wound of kind<a name="FNanchor_4_40" id="FNanchor_4_40"></a><a href="#Footnote_4_40" class="fnanchor">[4]</a> compassion, -and the wound of steadfast<a name="FNanchor_5_41" id="FNanchor_5_41"></a><a href="#Footnote_5_41" class="fnanchor">[5]</a> longing toward God.<a name="FNanchor_6_42" id="FNanchor_6_42"></a><a href="#Footnote_6_42" class="fnanchor">[6]</a> -And all this last petition I asked without any condition.</p> - -<p>These two desires aforesaid passed from my mind, but -the third dwelled with me continually.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_37" id="Footnote_1_37"></a><a href="#FNanchor_1_37"><span class="label">[1]</span></a> "that cowde no letter" = unskilled in letters.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_38" id="Footnote_2_38"></a><a href="#FNanchor_2_38"><span class="label">[2]</span></a> thought of, designed.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_39" id="Footnote_3_39"></a><a href="#FNanchor_3_39"><span class="label">[3]</span></a> MS. "speed."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_40" id="Footnote_4_40"></a><a href="#FNanchor_4_40"><span class="label">[4]</span></a> <i>i.e.</i> natural.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_41" id="Footnote_5_41"></a><a href="#FNanchor_5_41"><span class="label">[5]</span></a> MS. "wilful" = earnest, with set will.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_42" id="Footnote_6_42"></a><a href="#FNanchor_6_42"><span class="label">[6]</span></a> For these wounds see xvii. p. <a href="#Page_40">40</a>, xxvii. p. <a href="#Page_56">56</a>, <a href="#CHAPTER_XXVIII">xxviii.</a>, <a href="#CHAPTER_LXXII">lxxii.</a> -and <a href="#CHAPTER_XXXIX">xxxix.</a></p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_III" id="CHAPTER_III">CHAPTER III</a></h3> - -<p style="text-align:center">"I desired to suffer with Him"<br /> -<br /></p> - - -<p>And when I was thirty years old and a half, God -sent me a bodily sickness, in which I lay three -days and three nights; and on the fourth night I took all -my rites of Holy Church, and weened not to have lived -till day. And after this I languored forth<a name="FNanchor_1_43" id="FNanchor_1_43"></a><a href="#Footnote_1_43" class="fnanchor">[1]</a> two days -and two nights, and on the third night I weened oftentimes -to have passed;<a name="FNanchor_2_44" id="FNanchor_2_44"></a><a href="#Footnote_2_44" class="fnanchor">[2]</a> and so weened they that were -with me.</p> - -<p>And being in youth as yet, I thought it great sorrow -to die;—but for nothing that was in earth that meliked -to live for, nor for no pain that I had fear of: for I<span class="pagenum"><a name="Page_6" id="Page_6">[Pg 6]</a></span> -trusted in God of His mercy. But it was to have lived -that I might have loved God better, and longer time, -that I might have the more knowing and loving of God -in bliss of Heaven. For methought all the time that I -had lived here so little and so short in regard of that -endless bliss,—I thought [it was as] nothing. Wherefore -I thought: <i>Good Lord, may my living no longer be to Thy -worship!</i><a name="FNanchor_3_45" id="FNanchor_3_45"></a><a href="#Footnote_3_45" class="fnanchor">[3]</a> And I understood by my reason and by my -feeling of my pains that I should die; and I assented -fully with all the will of my heart to be at God's will.</p> - -<p>Thus I dured till day, and by then my body was dead -from the middle downwards, as to my feeling. Then -was I minded to be set upright, backward leaning, with -help,—for to have more freedom of my heart to be at -God's will, and thinking on God while my life would -last.</p> - -<p>My Curate was sent for to be at my ending, and by -that time when he came I had set my eyes, and might<a name="FNanchor_4_46" id="FNanchor_4_46"></a><a href="#Footnote_4_46" class="fnanchor">[4]</a> -not speak. He set the Cross before my face and said: -<i>I have brought thee the Image of thy Maker and Saviour: look -thereupon and comfort thee therewith</i>.</p> - -<p>Methought I was well [as it was], for my eyes were -set uprightward unto Heaven, where I trusted to come -by the mercy of God; but nevertheless I assented to set -my eyes on the face of the Crucifix, if I might;<a name="FNanchor_5_47" id="FNanchor_5_47"></a><a href="#Footnote_5_47" class="fnanchor">[5]</a> and so -I did. For methought I might longer dure to look even-forth<a name="FNanchor_6_48" id="FNanchor_6_48"></a><a href="#Footnote_6_48" class="fnanchor">[6]</a> -than right up.</p> - -<p>After this my sight began to fail, and it was all dark -about me in the chamber, as if it had been night, save in<span class="pagenum"><a name="Page_7" id="Page_7">[Pg 7]</a></span> -the Image of the Cross whereon I beheld a common -light; and I wist not how. All that was away from<a name="FNanchor_7_49" id="FNanchor_7_49"></a><a href="#Footnote_7_49" class="fnanchor">[7]</a> -the Cross was of horror to me, as if it had been greatly -occupied by the fiends.</p> - -<p>After this the upper<a name="FNanchor_8_50" id="FNanchor_8_50"></a><a href="#Footnote_8_50" class="fnanchor">[8]</a> part of my body began to die, -so far forth that scarcely I had any feeling;—with shortness -of breath. And then I weened in sooth to have -passed.</p> - -<p>And in this [moment] suddenly all my pain was taken -from me, and I was as whole (and specially in the upper -part of my body) as ever I was afore.</p> - -<p>I marvelled at this sudden change; for methought it -was a privy working of God, and not of nature. And -yet by the feeling of this ease I trusted never the more -to live; nor was the feeling of this ease any full ease -unto me: for methought I had liefer have been delivered -from this world.</p> - -<p>Then came suddenly to my mind that I should desire -the second wound of our Lord's gracious gift: that my -body might be fulfilled with mind and feeling of His -blessed Passion. For I would that His pains were my -pains, with compassion and afterward longing to God. -But in this I desired never bodily sight nor shewing of -God, but compassion such as a kind<a name="FNanchor_9_51" id="FNanchor_9_51"></a><a href="#Footnote_9_51" class="fnanchor">[9]</a> soul might have -with our Lord Jesus, that for love would be a mortal -man: and therefore I desired to suffer with Him.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_43" id="Footnote_1_43"></a><a href="#FNanchor_1_43"><span class="label">[1]</span></a> "I langorid forth" = languished on.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_44" id="Footnote_2_44"></a><a href="#FNanchor_2_44"><span class="label">[2]</span></a> I thought often that I was about to die.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_45" id="Footnote_3_45"></a><a href="#FNanchor_3_45"><span class="label">[3]</span></a> Or it may be, at in de Cressy's version: <i>May my living be no longer -to Thy worship?</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_46" id="Footnote_4_46"></a><a href="#FNanchor_4_46"><span class="label">[4]</span></a> <i>i.e.</i> could.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_47" id="Footnote_5_47"></a><a href="#FNanchor_5_47"><span class="label">[5]</span></a> <i>i.e.</i> could.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_48" id="Footnote_6_48"></a><a href="#FNanchor_6_48"><span class="label">[6]</span></a> straight forward.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_49" id="Footnote_7_49"></a><a href="#FNanchor_7_49"><span class="label">[7]</span></a> MS. "beside."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_50" id="Footnote_8_50"></a><a href="#FNanchor_8_50"><span class="label">[8]</span></a> MS. "over."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_9_51" id="Footnote_9_51"></a><a href="#FNanchor_9_51"><span class="label">[9]</span></a> "kinde," true to its nature that was made after the likeness of the -Creating Son of God, the type and the Head of Mankind,—therefore -loving, and sympathetic with Him, and compassionate of His earthly -sufferings: Who, Himself, for Love's sake, suffered as man.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span></p> - - - -<h3><a name="THE_FIRST_REVELATION" id="THE_FIRST_REVELATION"><i>THE FIRST REVELATION</i></a></h3> - -<h3>CHAPTER IV</h3> - -<p style="text-align:center">"I saw ... as it were in the time of His Passion.... And -in the same Shewing suddenly the Trinity filled my heart -with utmost joy"<br /> -<br /></p> - - -<p>In this [moment] suddenly I saw the red blood trickle -down from under the Garland hot and freshly and -right plenteously, as it were in the time of His Passion -when the Garland of thorns was pressed on His blessed -head who was both God and Man, the same that suffered -thus for me. I conceived truly and mightily that it was -Himself shewed it me, without any mean.<a name="FNanchor_1_52" id="FNanchor_1_52"></a><a href="#Footnote_1_52" class="fnanchor">[1]</a></p> - -<p>And in the same Shewing suddenly the Trinity fulfilled -my heart most of joy. And so I understood it -shall be in heaven without end to all that shall come -there. For the Trinity is God: God is the Trinity; -the Trinity is our Maker and Keeper, the Trinity is our -everlasting love and everlasting joy and bliss, by our -Lord Jesus Christ. And this was shewed in the First -[Shewing] and in all: for where Jesus appeareth, the -blessed Trinity is understood, as to my sight.</p> - -<p>And I said: <i>Benedicite Domine!</i> This I said for -reverence in my meaning, with mighty voice; and full -greatly was astonied for wonder and marvel that I -had, that He that is so reverend and dreadful will be -so homely with a sinful creature living in wretched -flesh.</p> - -<p>This [Shewing] I took for the time of my temptation,—for<span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span> -methought by the sufferance of God I should be -tempted of fiends ere I died. Through this sight of the -blessed Passion, with the Godhead that I saw in mine -understanding, I knew well that <i>It</i> was strength enough -for me, yea, and for all creatures living, against all the -fiends of hell and ghostly temptation.</p> - -<p>In this [Shewing] He brought our blessed Lady to my -understanding. I saw her ghostly, in bodily likeness: a -simple maid and a meek, young of age and little waxen -above a child, in the stature that she was when she conceived. -Also God shewed in part the wisdom and the -truth of her soul: wherein I understood the reverent -beholding in which she beheld her God and Maker, -marvelling with great reverence that He would be born -of her that was a simple creature of His making. And -this wisdom and truth: knowing the greatness of her -Maker and the littleness of herself that was made,—caused -her to say full meekly to Gabriel: <i>Lo me, God's -handmaid!</i> In this sight<a name="FNanchor_2_53" id="FNanchor_2_53"></a><a href="#Footnote_2_53" class="fnanchor">[2]</a> I understood soothly that she -is more than all that God made beneath her in worthiness -and grace; for above her is nothing that is made -but the blessed [Manhood]<a name="FNanchor_3_54" id="FNanchor_3_54"></a><a href="#Footnote_3_54" class="fnanchor">[3]</a> of Christ, as to my sight.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_52" id="Footnote_1_52"></a><a href="#FNanchor_1_52"><span class="label">[1]</span></a> intermediary—thing or person. See <a href="#CHAPTER_VI">vi.</a>, <a href="#CHAPTER_XIX">xix.</a>, <a href="#CHAPTER_XXXV">xxxv.</a>, <a href="#CHAPTER_LV">lv.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_53" id="Footnote_2_53"></a><a href="#FNanchor_2_53"><span class="label">[2]</span></a> Either: <i>In this sight</i>—Shewing—<i>of her;</i> or <i>In this her sight</i>,—insight—beholding -(<a href="#CHAPTER_VII">vii.</a>, <a href="#ANENT_CERTAIN_POINTS_IN_THE_FOREGOING">xliv.</a>, <a href="#CHAPTER_LXV">lxv.</a>). See Rev. xi. ch.<a href="#THE_ELEVENTH_REVELATION"> xxv.</a>, "For our Lord -shewed me nothing in special but our Lady Saint Mary; and her He -shewed three times." The first shewing is here (a <i>sight</i> referred to in -ch. <a href="#CHAPTER_VII">vii.</a> and elsewhere); the second, in ch. <a href="#CHAPTER_XVIII">xviii.</a>; the third, in ch. <a href="#THE_ELEVENTH_REVELATION">xxv.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_54" id="Footnote_3_54"></a><a href="#FNanchor_3_54"><span class="label">[3]</span></a> This word is in S. de Cressy's edition.</p></div> -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span></p> - - - -<h3><a name="CHAPTER_V" id="CHAPTER_V">CHAPTER V</a></h3> - -<p style="text-align:center">"God, of Thy Goodness, give me Thyself;—only in Thee -I have all"<br /> -<br /></p> - - -<p>In this same time our Lord shewed me a spiritual<a name="FNanchor_1_55" id="FNanchor_1_55"></a><a href="#Footnote_1_55" class="fnanchor">[1]</a> -sight of His homely loving.</p> - -<p>I saw that He is to us everything that is good and -comfortable for us: He is our clothing that for love -wrappeth us, claspeth us, and all encloseth<a name="FNanchor_2_56" id="FNanchor_2_56"></a><a href="#Footnote_2_56" class="fnanchor">[2]</a> us for -tender love, that He may never leave us; being to us -all-thing that is good, as to mine understanding.</p> - -<p>Also in this He shewed me a little thing, the quantity -of an hazel-nut, in the palm of my hand; and it was as -round as a ball. I looked thereupon with eye of my -understanding, and thought: <i>What may this be?</i> And it -was answered generally thus: <i>it is all that is made.</i> I -marvelled how it might last, for methought it might -suddenly have fallen to naught for little[ness]. And I -was answered in my understanding: <i>It lasteth, and ever -shall [last] for that God loveth it.</i> And so All-thing hath -the Being by the love of God.</p> - -<p>In this Little Thing I saw three properties. The first -is that God made it, the second is that God loveth it, -the third, that God keepeth it. But what is to me verily -the Maker, the Keeper, and the Lover,—I cannot tell; -for till I am Substantially oned<a name="FNanchor_3_57" id="FNanchor_3_57"></a><a href="#Footnote_3_57" class="fnanchor">[3]</a> to Him, I may never have -full rest nor very bliss: that is to say, till I be so -fastened to Him, that there is right nought that is made -betwixt my God and me.</p> -<p><span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span></p> -<p>It needeth us to have knowing of the littleness of -creatures and to hold as nought<a name="FNanchor_4_58" id="FNanchor_4_58"></a><a href="#Footnote_4_58" class="fnanchor">[4]</a> all-thing that is made, -for to love and have God that is unmade. For this is -the cause why we be not all in ease of heart and soul: -that we seek here rest in those things that are so little, -wherein is no rest, and know not our God that is All-mighty, -All-wise, All-good. For He is the Very Rest. -God willeth to be known, and it pleaseth Him that we -rest in Him; for all that is beneath Him sufficeth not -us. And this is the cause why that no soul is rested -till it is made nought as to all<a name="FNanchor_5_59" id="FNanchor_5_59"></a><a href="#Footnote_5_59" class="fnanchor">[5]</a> things that are made. -When it is willingly made nought, for love, to have -Him that is all, then is it able to receive spiritual rest.</p> - -<p>Also our Lord God shewed that it is full great -pleasance to Him that a helpless soul come to Him -simply and plainly and homely. For this is the natural -yearnings of the soul, by the touching of the Holy -Ghost (as by the understanding that I have in this -Shewing): <i>God, of Thy Goodness, give me Thyself: for Thou -art enough to me, and I may nothing ask that is less that may -be full worship to Thee; and if I ask anything that is less, ever -me wanteth,—but only in Thee I have all.</i></p> - -<p>And these words are full lovely to the soul, and full -near touch they the will of God and His Goodness. -For His Goodness comprehendeth all His creatures and -all His blessed works, and overpasseth<a name="FNanchor_6_60" id="FNanchor_6_60"></a><a href="#Footnote_6_60" class="fnanchor">[6]</a> without end. -For He is the endlessness, and He hath made us only to -Himself, and restored us by His blessed Passion, and -keepeth us in His blessed love; and all this of His -Goodness.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_55" id="Footnote_1_55"></a><a href="#FNanchor_1_55"><span class="label">[1]</span></a> MS. "ghostly," and so, generally, throughout the MS.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_56" id="Footnote_2_56"></a><a href="#FNanchor_2_56"><span class="label">[2]</span></a> "Becloseth," and so generally.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_57" id="Footnote_3_57"></a><a href="#FNanchor_3_57"><span class="label">[3]</span></a> <i>i.e.</i> in essence united.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_58" id="Footnote_4_58"></a><a href="#FNanchor_4_58"><span class="label">[4]</span></a> "to nowtyn."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_59" id="Footnote_5_59"></a><a href="#FNanchor_5_59"><span class="label">[5]</span></a> "nowtid of." de Cressy: "<i>naughted</i> (emptied)."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_60" id="Footnote_6_60"></a><a href="#FNanchor_6_60"><span class="label">[6]</span></a> surpasseth.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span></p> - - - -<h3><a name="CHAPTER_VI" id="CHAPTER_VI">CHAPTER VI</a></h3> - -<p style="text-align:center">"The Goodness of God is the highest prayer, and it cometh -down to the lowest part of our need"<br /> -<br /></p> - - -<p>This Shewing was made to learn our soul wisely to -cleave to the Goodness of God.</p> - -<p>And in that time the custom of our praying was -brought to mind: how we use for lack of understanding -and knowing of Love, to take many means [whereby to -beseech Him].<a name="FNanchor_1_61" id="FNanchor_1_61"></a><a href="#Footnote_1_61" class="fnanchor">[1]</a></p> - -<p>Then saw I truly that it is more worship to God, and -more very delight, that we faithfully<a name="FNanchor_2_62" id="FNanchor_2_62"></a><a href="#Footnote_2_62" class="fnanchor">[2]</a> pray to Himself -of His Goodness and cleave thereunto by His Grace, -with true understanding, and steadfast by love, than if -we took all the means that heart can think. For if -we took all these means, it is too little, and not full -worship to God: but in His Goodness is all the whole, -and <i>there</i> faileth right nought.</p> - -<p>For this, as I shall tell, came to my mind in the same -time: We pray to God for [the sake of] His holy flesh -and His precious blood, His holy Passion, His dearworthy<span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span> -death and wounds: and all the blessed kindness,<a name="FNanchor_3_63" id="FNanchor_3_63"></a><a href="#Footnote_3_63" class="fnanchor">[3]</a> -the endless life that we have of all this, is His Goodness. -And we pray Him for [the sake of] His sweet Mother's -love that Him bare; and all the help we have of her is -of His Goodness. And we pray by His holy Cross that -he died on, and all the virtue and the help that we have -of the Cross, it is of His Goodness. And on the same -wise, all the help that we have of special saints and all -the blessed Company of Heaven, the dearworthy love -and endless friendship that we have of them, it is of His -Goodness. For God of His Goodness hath ordained -means to help us, full fair and many: of which the -chief and principal mean is the blessed nature that He -took of the Maid, with all the means that go afore and -come after which belong to our redemption and to endless -salvation. Wherefore it pleaseth Him that we seek -Him and worship through means, understanding that He -is the Goodness of all.</p> - -<p>For the Goodness of God is the highest prayer, and -it cometh down to the lowest part of our need. It -quickeneth our soul and bringeth it on life, and maketh -it for to waxen in grace and virtue. It is nearest in -nature; and readiest in grace: for <i>it</i> is the same grace -that the soul seeketh, and ever shall seek till we know -verily that He hath us all in Himself enclosed.</p> - -<p>For He hath no despite of that He hath made, nor -hath He any disdain to serve us at the simplest office -that to our body belongeth in nature, for love of the -soul that He hath made to His own likeness.</p> - -<p>For as the body is clad in the cloth, and the flesh in -the skin, and the bones in the flesh, and the heart in the<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span> -whole,<a name="FNanchor_4_64" id="FNanchor_4_64"></a><a href="#Footnote_4_64" class="fnanchor">[4]</a> so are we, soul and body, clad in the Goodness -of God, and enclosed. Yea, and more homely: for all -these may waste and wear away, but the Goodness of -God is ever whole; and more near to us, without any -likeness; for truly our Lover desireth that our soul -cleave to Him with all its might, and that we be ever-more -cleaving to His Goodness. For of all things that -heart may think, this pleaseth most God, and soonest -speedeth [the soul].</p> - -<p>For our soul is so specially loved of Him that is -highest, that it overpasseth the knowing of all creatures: -that is to say, there is no creature that is made that may -[fully] know<a name="FNanchor_5_65" id="FNanchor_5_65"></a><a href="#Footnote_5_65" class="fnanchor">[5]</a> how much and how sweetly and how -tenderly our Maker loveth us. And therefore we may -with grace and His help stand in spiritual beholding, -with everlasting marvel of this high, overpassing, inestimable<a name="FNanchor_6_66" id="FNanchor_6_66"></a><a href="#Footnote_6_66" class="fnanchor">[6]</a> -Love that Almighty God hath to us of His -Goodness. And therefore we may ask of our Lover -with reverence all that we will.</p> - -<p>For our natural<a name="FNanchor_7_67" id="FNanchor_7_67"></a><a href="#Footnote_7_67" class="fnanchor">[7]</a> Will is to have God, and the Good -Will of God is to have us; and we may never cease -from willing nor from longing till we have Him in fullness -of joy: and then may we no more desire.</p> - -<p>For He willeth that we be occupied in knowing and -loving till the time that we shall be fulfilled in Heaven; -and therefore was this lesson of Love shewed, with all -that followeth, as ye shall see. For the strength and -the Ground of all was shewed in the First Sight. For<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span> -of all things the beholding and the loving of the Maker -maketh the soul to seem less in his own sight, and most -filleth him with reverent dread and true meekness; with -plenty of charity to his even-Christians.<a name="FNanchor_8_68" id="FNanchor_8_68"></a><a href="#Footnote_8_68" class="fnanchor">[8]</a></p> - -<div class="footnote"> - -<p><a name="Footnote_1_61" id="Footnote_1_61"></a><a href="#FNanchor_1_61"><span class="label">[1]</span></a> MS. "To make many menys." So in <i>Letter</i> 385 of <i>The Paston -Letters</i>, 1422-1509 <span class="smcap">A.D.</span>—"Our Soverayn Lord hath wonne the feld, & -uppon the Munday next after Palmesunday, he was resseved in York -with gret solempnyte & processyons. And the Mair & Comons of the -said cite mad ther menys to have grace be [by] Lord Montagu & Lord -Barenars, which be for the Kyngs coming in to the said cite, which -graunted hem [them] grace." <i>Letter</i> 472 (from Margaret Paston).—"Your -ryth wele willers have kounselyd me that I xuld kownsell you to -maken other menys than ye have made, to other folks, that wold spede -your matyrs better than they have done thatt ye have spoken to therof" -(ed. by James Gairdner, vol i.). See ch. iv. p. <a href="#Page_8">8</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_62" id="Footnote_2_62"></a><a href="#FNanchor_2_62"><span class="label">[2]</span></a> <i>i.e.</i> trustingly.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_63" id="Footnote_3_63"></a><a href="#FNanchor_3_63"><span class="label">[3]</span></a> bond as of relationship.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_64" id="Footnote_4_64"></a><a href="#FNanchor_4_64"><span class="label">[4]</span></a> "the bouke" = the bulk, the thorax.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_65" id="Footnote_5_65"></a><a href="#FNanchor_5_65"><span class="label">[5]</span></a> "witten."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_66" id="Footnote_6_66"></a><a href="#FNanchor_6_66"><span class="label">[6]</span></a> or, as in S. de Cressy, "immeasurable." The word, however, -looks like "oninestimable" with the "on" blotted or erased.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_67" id="Footnote_7_67"></a><a href="#FNanchor_7_67"><span class="label">[7]</span></a> "kindly."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_68" id="Footnote_8_68"></a><a href="#FNanchor_8_68"><span class="label">[8]</span></a> "to his even cristen"—fellow-Christians ("even" = equal). <i>Hamlet</i>, -Act v. Sc. i. "great folk ... more than their even Christian."</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_VII" id="CHAPTER_VII">CHAPTER VII</a></h3> - -<p style="text-align:center">"The Shewing is not other than of faith, nor less nor more"<br /> -<br /></p> - - -<p>And [it was] to learn us this, as to mine understanding, -[that] our Lord God shewed our Lady Saint -Mary in the same time: that is to say, the high Wisdom -and Truth <i>she</i> had in beholding of her Maker so great, -so holy, so mighty, and so good. This greatness and -this nobleness of the beholding of God fulfilled her with -reverent dread, and withal she saw herself so little and -so low, so simple and so poor, in regard of<a name="FNanchor_1_69" id="FNanchor_1_69"></a><a href="#Footnote_1_69" class="fnanchor">[1]</a> her Lord -God, that this reverent dread fulfilled her with meekness. -And thus, by this ground [of meekness] she was -fulfilled with grace and with all manner of virtues, and -overpasseth all creatures.</p> - -<p>In all the time that He shewed this that I have told -now in spiritual sight, I saw the bodily sight lasting of -the plenteous bleeding of the Head. The great drops -of blood fell down from under the Garland like pellots, -seeming as it had come out of the veins; and in the -coming out they were brown-red, for the blood was full<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span> -thick; and in the spreading-abroad they were bright-red; -and when they came to the brows, then they -vanished; notwithstanding, the bleeding continued till -many things were seen and understood. The fairness -and the lifelikeness is like nothing but the same; the -plenteousness is like to the drops of water that fall off -the eaves after a great shower of rain, that fall so thick -that no man may number them with bodily wit; and for -the roundness, they were like to the scale of herring, in -the spreading on the forehead. These three came to -my mind in the time: pellots, for roundness, in the -coming out of the blood; the scale of herring, in the -spreading in the forehead, for roundness; the drops off -eaves, for the plenteousness innumerable.</p> - -<p>This Shewing was quick and life-like, and horrifying -and dreadful, sweet and lovely. And of all the sight it -was most comfort to me that our God and Lord that is -so reverend and dreadful, is so homely and courteous: -and this most fulfilled me with comfort and assuredness -of soul.</p> - -<p>And to the understanding of this He shewed this -open example:—</p> - -<p>It is the most worship that a solemn King or a great -Lord may do a poor servant if he will be homely with -him, and specially if he sheweth it <i>himself</i>, of a full true -meaning, and with a glad cheer, both privately and in -company. Then thinketh this poor creature thus: <i>And -what might this noble Lord do of more worship and joy to me -than to shew me that am so simple this marvellous homeliness? -Soothly it is more joy and pleasance to me than [if] he gave me -great gifts and were himself strange in manner.</i></p> - -<p>This bodily example was shewed so highly that man's<span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span> -heart might be ravished and almost forgetting itself for -joy of the great homeliness. Thus it fareth with our -Lord Jesus and with us. For verily it is the most joy -that may be, as to my sight, that He that is highest and -mightiest, noblest and worthiest, is lowest and meekest, -homeliest and most courteous: and truly and verily this -marvellous joy shall be shewn us all when we see -Him.</p> - -<p>And this willeth our Lord that we seek for and trust -to, joy and delight in, comforting us and solacing us, as -we may with His grace and with His help, unto the -time that we see it verily. For the most fulness of joy -that we shall have, as to my sight, is the marvellous -courtesy and homeliness of our Father, that is our Maker, -in our Lord Jesus Christ that is our Brother and our -Saviour.</p> - -<p>But this marvellous homeliness may no man fully see -in this time of life, save he have it of special shewing of -our Lord, or of great plenty of grace inwardly given -of the Holy Ghost. But faith and belief with charity -deserveth the meed: and so it is had, by grace; for in -faith, with hope and charity, our life is grounded. The -Shewing, made to whom that God will, plainly teacheth -the same, opened and declared, with many privy points -belonging to our Faith which be worshipful to know. -And when the Shewing which is given in a time is -passed and hid, then the faith keepeth [it] by grace of -the Holy Ghost unto our life's end. And thus through -the Shewing it is not other than of faith, nor less nor -more; as it may be seen in our Lord's teaching in the -same matter, by that time that it shall come to the -end.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_69" id="Footnote_1_69"></a><a href="#FNanchor_1_69"><span class="label">[1]</span></a> <i>i.e.</i> seen at the same time as, or in comparison with. See the <a href="#Footnote_2_53">note</a> -to ch. iv. p. 9.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span></p> - - - -<h3><a name="CHAPTER_VIII" id="CHAPTER_VIII">CHAPTER VIII</a></h3> - -<p style="text-align:center">"In all this I was greatly stirred in charity to my fellow-Christians -that they might see and know the same that I saw"<br /> -<br /></p> - - -<p>And as long as I saw this sight of the plenteous -bleeding of the Head I might never cease from -these words: <i>Benedicite Domine!</i></p> - -<p>In which Shewing I understood six things:—The first -is, the tokens of the blessed Passion and the plenteous -shedding of His precious blood. The second is, the -Maiden that is His dearworthy Mother. The third is, -the blissful Godhead that ever was, is, and ever shall -be: Almighty, All-Wisdom, All-Love. The fourth is, -all-thing that He hath made.—For well I wot that -heaven and earth and all that is made is great and large, -fair and good; but the cause why it shewed so little to -my sight was for that I saw it in the presence of Him -that is the Maker of all things: for to a soul that seeth -the Maker of all, all that is made seemeth full little.—The -fifth is: He that made all things for love, by the -same love keepeth them, and shall keep them<a name="FNanchor_1_70" id="FNanchor_1_70"></a><a href="#Footnote_1_70" class="fnanchor">[1]</a> without -end. The sixth is, that God is all that is good, as to -my sight, and the goodness that each thing hath, it is -He.<a name="FNanchor_2_71" id="FNanchor_2_71"></a><a href="#Footnote_2_71" class="fnanchor">[2]</a></p> - -<p>And all these our Lord shewed me in the first Sight, -with time and space to behold it. And the bodily sight -stinted,<a name="FNanchor_3_72" id="FNanchor_3_72"></a><a href="#Footnote_3_72" class="fnanchor">[3]</a> but the spiritual sight dwelled in mine understanding,<span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span> -and I abode with reverent dread, joying in -that I saw. And I desired, as I durst, to see more, if -it were His will, or else [to see for] longer time the -same.</p> - -<p>In all this I was greatly stirred in charity to mine -even-Christians, that they might see and know the same -that I saw: for I would it were comfort to them. For -all this Sight was shewed [with] general [regard]. Then -said I to them that were about me: <i>It is to-day Doomsday -with me</i>. And this I said for that I thought to have died. -(For that day that a man dieth, he is judged<a name="FNanchor_4_73" id="FNanchor_4_73"></a><a href="#Footnote_4_73" class="fnanchor">[4]</a> as shall be -without end, as to mine understanding.) This I said for -that I would they might love God the better, for to -make them to have in mind that this life is short, as they -might see in example. For in all this time I weened to -have died; and that was marvel to me, and troublous -partly: for methought this Vision was shewed for them -that should live. And that which I say of me, I say in -the person of all mine even-Christians: for I am taught -in the Spiritual Shewing of our Lord God that He -meaneth so. And therefore I pray you all for God's -sake, and counsel you for your own profit, that ye leave -the beholding of a poor creature<a name="FNanchor_5_74" id="FNanchor_5_74"></a><a href="#Footnote_5_74" class="fnanchor">[5]</a> that it was shewed to, -and mightily, wisely, and meekly behold God that of -His courteous love and endless goodness would shew it -generally, in comfort of us all. For it is God's will -that ye take it with great joy and pleasance, as if Jesus -had shewed it to you all.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_70" id="Footnote_1_70"></a><a href="#FNanchor_1_70"><span class="label">[1]</span></a> "it is kept, and shall be."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_71" id="Footnote_2_71"></a><a href="#FNanchor_2_71"><span class="label">[2]</span></a> "God is althing that is gode, as to my sight, and the godenes -that al thing hath, it is he."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_72" id="Footnote_3_72"></a><a href="#FNanchor_3_72"><span class="label">[3]</span></a> <i>i.e.</i> ceased.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_73" id="Footnote_4_73"></a><a href="#FNanchor_4_73"><span class="label">[4]</span></a> "deemed."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_74" id="Footnote_5_74"></a><a href="#FNanchor_5_74"><span class="label">[5]</span></a> "a wretch."</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span></p> - - - -<h3><a name="CHAPTER_IX" id="CHAPTER_IX">CHAPTER IX</a></h3> - -<p style="text-align:center">"If I look singularly to myself, I am right nought"<br /> -<br /></p> - - -<p>Because of the Shewing I am not good but if I love -God the better: and in as much as ye love God -the better, it is more to you than to me. I say<a name="FNanchor_1_75" id="FNanchor_1_75"></a><a href="#Footnote_1_75" class="fnanchor">[1]</a> not -this to them that be wise, for they wot it well; but I -say it to you that be simple, for ease and comfort: for -we are all one in comfort. For truly it was not shewed -me that God loved me better than the least soul that is -in grace; for I am certain that there be many that never -had Shewing nor sight but of the common teaching of -Holy Church, that love God better than I. For if I -look singularly to myself, I am right nought; but in -[the] general [Body] I am, I hope, in oneness of charity -with all mine even-Christians.</p> - -<p>For in this oneness standeth the life of all mankind -that shall be saved. For God is all that is good, as to -my sight, and God hath made all that is made, and -God loveth all that He hath made: and he that loveth -generally all his even-Christians for God, he loveth all -that is. For in mankind that shall be saved is comprehended -all: that is to say, all that is made and the -Maker of all. For in man is God, and God is in all. -And I hope by the grace of God he that beholdeth it -thus shall be truly taught and mightily comforted, if he -needeth comfort.</p> - -<p>I speak of them that shall be saved, for in this time -God shewed me none other. But in all things I believe -as Holy Church believeth, preacheth, and teacheth. For<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span> -the Faith of Holy Church, the which I had aforehand -understood and, as I hope, by the grace of God earnestly -kept in use and custom, stood continually in my sight: -[I] willing and meaning never to receive anything that -might be contrary thereunto. And with this intent I -beheld the Shewing with all my diligence: for in all this -blessed Shewing I beheld it as one in God's meaning.<a name="FNanchor_2_76" id="FNanchor_2_76"></a><a href="#Footnote_2_76" class="fnanchor">[2]</a></p> - -<p>All this was shewed by three [ways]: that is to say, -by bodily sight, and by word formed in mine understanding, -and by spiritual sight. But the spiritual sight -I cannot nor may not shew it as openly nor as fully as I -would. But I trust in our Lord God Almighty that He -shall of His goodness, and for your love, make you to -take it more spiritually and more sweetly than I can or -may tell it.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_75" id="Footnote_1_75"></a><a href="#FNanchor_1_75"><span class="label">[1]</span></a> "sey" = <i>say</i> or <i>tell</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_76" id="Footnote_2_76"></a><a href="#FNanchor_2_76"><span class="label">[2]</span></a> <i>i.e.</i> The teaching of the Faith and the teaching of the special -Shewing were both from God and were seen to be at one.</p></div> - -<hr class="chap" /> - - - -<h3><a name="THE_SECOND_REVELATION" id="THE_SECOND_REVELATION"><i>THE SECOND REVELATION</i></a></h3> - -<h3>CHAPTER X</h3> - -<p style="text-align:center">"God willeth to be seen and to be sought: to be abided -and to be trusted"<br /> -<br /></p> - - -<p>And after this I saw with bodily sight in the face of -the crucifix that hung before me, on the which I -gazed continually, a part of His Passion: despite, -spitting and sullying, and buffetting, and many languoring -pains, more than I can tell, and often changing of -colour. And one time I saw half the face, beginning at<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span> -the ear, over-gone with dry blood till it covered to the -mid-face. And after that the other half [was] covered on -the same wise, the whiles in this [first] part [it vanished] -even as it came.</p> - -<p>This saw I bodily, troublously and darkly; and I -desired more bodily sight, to have seen more clearly. -And I was answered in my reason: <i>If God will shew thee -more, He shall be thy light: thee needeth none but Him.</i> For -I saw Him sought.<a name="FNanchor_1_77" id="FNanchor_1_77"></a><a href="#Footnote_1_77" class="fnanchor">[1]</a></p> - -<p>For we are now so blind and unwise that we never -seek God till He of His goodness shew Himself to us. -And when we aught see of Him graciously, then are we -stirred by the same grace to seek with great desire to see -Him more blissfully.</p> - -<p>And thus I saw Him, and sought Him; and I had -Him, I wanted Him. And this is, and should be, our -common working in this [life], as to my sight.</p> - -<p>One time mine understanding was led down into the -sea-ground, and there I saw hills and dales green, -seeming as it were moss-be-grown, with wrack and -gravel. Then I understood thus: that if a man or -woman were under the broad water, if he might have -sight of God so as God is with a man continually, he -should be safe in body and soul, and take no harm: and -overpassing, he should have more solace and comfort -than all this world can tell. For He willeth we should -believe that we see Him continually though that to us it -seemeth but little [of sight]; and in this belief He -maketh us evermore to gain grace. For He will be seen -and He will be sought: He will be abided and he will -be trusted.</p> -<p><span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span></p> -<p>This Second Shewing was so low and so little and so -simple, that my spirits were in great travail in the beholding,—mourning, -full of dread, and longing: for I was -some time in doubt whether it was a Shewing. And then -diverse times our good Lord gave me more sight, -whereby I understood truly that it was a Shewing. It -was a figure and likeness of our foul deeds' shame that -our fair, bright, blessed Lord bare for our sins: it made -me to think of the Holy Vernacle<a name="FNanchor_2_78" id="FNanchor_2_78"></a><a href="#Footnote_2_78" class="fnanchor">[2]</a> at Rome, which He -hath portrayed with His own blessed face when He was -in His hard Passion, with steadfast will going to His -death, and often changing of colour. Of the brownness -and blackness, the ruefulness and wastedness of this -Image many marvel how it might be, since that He portrayed -it with His blessed Face who is the fairness of -heaven, flower of earth, and the fruit of the Maiden's -womb. Then how might this Image be so darkening in -colour<a name="FNanchor_3_79" id="FNanchor_3_79"></a><a href="#Footnote_3_79" class="fnanchor">[3]</a> and so far from fair?—I desire to tell like as I -have understood by the grace of God:—</p> - -<p>We know in our Faith, and believe by the teaching -and preaching of Holy Church, that the blessed Trinity -made Mankind to<a name="FNanchor_4_80" id="FNanchor_4_80"></a><a href="#Footnote_4_80" class="fnanchor">[4]</a> His image and to His likeness. In -the same manner-wise we know that when man fell so -deep and so wretchedly by sin, there was none other -help to restore man but through Him that made man. -And He that made man for love, by the same love He -would restore man to the same bliss, and overpassing; -and like as we were like-made to the Trinity in our first -making, our Maker would that we should be like Jesus -Christ, Our Saviour, in heaven without end, by the -virtue of our again-making.</p> -<p><span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span></p> -<p>Then atwix these two, He would for love and worship -of man make Himself as like to man in this deadly -life, in our foulness and our wretchedness, as man might -be without guilt. This is that which is meant where it -is said afore: it was the image and likeness of our foul -black deeds' shame wherein our fair, bright, blessed -Lord God was hid. But full certainly I dare say, and -we ought to trow it, that so fair a man was never none -but He, till what time His fair colour was changed with -travail and sorrow and Passion and dying. Of this it is -spoken in the Eighth Revelation, where it treateth more -of the same likeness. And where it speaketh of the -Vernacle of Rome, it meaneth by [reason of] diverse -changing of colour and countenance, sometime more -comfortably and life-like, sometime more ruefully and -death-like, as it may be seen in the Eighth Revelation.</p> - -<p>And this [dim] vision was a learning, to mine understanding, -that the continual seeking of the soul pleaseth -God full greatly: for it may do no more than seek, suffer -and trust. And this is wrought in the soul that hath it, -by the Holy Ghost; and the clearness of finding, <i>it</i> is of -His special grace, when it is His will. The seeking, -with faith, hope, and charity, pleaseth our Lord, and the -finding pleaseth the soul and fulfilleth it with joy. And -thus was I learned, to mine understanding, that seeking -is as good as beholding, for the time that He will suffer -the soul to be in travail. It is God's will that <i>we seek -Him</i>, to the beholding of Him, for by <i>that</i><a name="FNanchor_5_81" id="FNanchor_5_81"></a><a href="#Footnote_5_81" class="fnanchor">[5]</a> He shall shew -us Himself of His special grace when He will. And -how a soul shall have Him in its beholding, He shall<span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span> -teach Himself: and that is most worship to Him and -profit to thyself, and [the soul thus] most receiveth of -meekness and virtues with the grace and leading of the -Holy Ghost. For a soul that only fasteneth it[self] on -to God with very trust, either by seeking or in beholding, -it is the most worship that it may do to Him, as to my -sight.</p> - -<p>These are two workings that may be seen in this -Vision: the one is seeking, the other is beholding. The -seeking is common,—that every soul may have with His -grace,—and ought to have that discretion and teaching -of the Holy Church. It is God's will that we have -three things in our seeking:—The first is that we seek -earnestly and diligently, without sloth, and, as it may be -through His grace, without unreasonable<a name="FNanchor_6_82" id="FNanchor_6_82"></a><a href="#Footnote_6_82" class="fnanchor">[6]</a> heaviness and -vain sorrow. The second is, that we abide Him steadfastly -for His love, without murmuring and striving -against Him, to our life's end: for it shall last but awhile. -The third is that we trust in Him mightily of full assured -faith. For it is His will that we know that He shall -appear suddenly and blissfully to all that love Him.</p> - -<p>For His working is privy, and He willeth to be perceived; -and His appearing shall be swiftly sudden; and -He willeth to be trusted. For He is full gracious<a name="FNanchor_7_83" id="FNanchor_7_83"></a><a href="#Footnote_7_83" class="fnanchor">[7]</a> and -homely: Blessed may He be!</p> - -<div class="footnote"> - -<p><a name="Footnote_1_77" id="Footnote_1_77"></a><a href="#FNanchor_1_77"><span class="label">[1]</span></a> In de Cressy's version: "I saw Him and sought Him."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_78" id="Footnote_2_78"></a><a href="#FNanchor_2_78"><span class="label">[2]</span></a> The Handkerchief of S. Veronica.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_79" id="Footnote_3_79"></a><a href="#FNanchor_3_79"><span class="label">[3]</span></a> "so discolouring."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_80" id="Footnote_4_80"></a><a href="#FNanchor_4_80"><span class="label">[4]</span></a> <i>i.e. according to</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_81" id="Footnote_5_81"></a><a href="#FNanchor_5_81"><span class="label">[5]</span></a> "for be that" = <i>for by [means of] that</i>; or possibly the Old English and -Scottish 'forbye that' = <i>besides that</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_82" id="Footnote_6_82"></a><a href="#FNanchor_6_82"><span class="label">[6]</span></a> "onskilful" = without discernment or ability; unpractical. S. de -Cressy, "unreasonable."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_83" id="Footnote_7_83"></a><a href="#FNanchor_7_83"><span class="label">[7]</span></a> "hend" = at hand; (handy, dexterous;) courteous, gentle, urbane.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span></p> - - - -<h3><a name="THE_THIRD_REVELATION" id="THE_THIRD_REVELATION"><i>THE THIRD REVELATION</i></a></h3> - -<h3>CHAPTER XI</h3> - -<p style="text-align:center">"All thing that is done, it is well done: for our Lord God -doeth all." "Sin is no deed"<br /> -<br /></p> - - -<p>And after this I saw God in a Point,<a name="FNanchor_1_84" id="FNanchor_1_84"></a><a href="#Footnote_1_84" class="fnanchor">[1]</a> that is to say, -in mine understanding,—by which sight I saw -that He is in all things.</p> - -<p>I beheld and considered, seeing and knowing in sight, -with a soft dread, and thought: <i>What is sin?</i></p> - -<p><span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span></p> -<p>For I saw truly that God doeth all-thing, be it never -so little. And I saw truly that nothing is done by hap -nor by adventure, but all things by the foreseeing -wisdom of God: if it be hap or adventure in the sight -of man, our blindness and our unforesight is the cause. -For the things that are in the foreseeing wisdom of God -from without beginning, (which rightfully and worshipfully -and continually He leadeth to the best end,) as they -come about fall to us suddenly, ourselves unwitting; -and thus by our blindness and our unforesight we say: -these be haps and adventures. But to our Lord God -they be not so.</p> - -<p>Wherefore me behoveth needs to grant that all-thing -that is done, it is well-done: for our Lord God doeth -all. For in this time the working of creatures was not -shewed, but [the working] of our Lord God in the -creature: for He is in the Mid-point of all thing, and all -He doeth. And I was certain He doeth no sin.</p> - -<p>And here I saw verily that sin is no deed: for in all -this was not sin shewed. And I would no longer marvel -in this, but beheld our Lord, what He would shew.</p> - -<p>And thus, as much as it might be for the time, the -rightfulness of God's working was shewed to the soul.</p> - -<p>Rightfulness hath two fair properties: it is right and -it is full. And so are all the works of our Lord God: -thereto needeth neither the working of mercy nor grace: -for they be all rightful: wherein faileth nought.</p> - -<p>But in another time He gave a Shewing for the beholding -of sin nakedly, as I shall tell: where He useth -working of mercy and grace.</p> - -<p>And this vision was shewed, to mine understanding, -for that our Lord would have the soul turned truly unto<span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span> -the beholding of Him, and generally of all His works. -For they are full good; and all His doings are easy and -sweet, and to great ease bringing the soul that is turned -from the beholding of the blind Deeming of man unto -the fair sweet Deeming of our Lord God. For a man -beholdeth some deeds well done and some deeds evil, -but our Lord beholdeth them not so: for as all that hath -being in nature is of Godly making, so is all that is done, -in property of God's doing. For it is easy to understand -that the best deed is well done: and so well as the best -deed is done—the highest—so well is the least deed -done; and all thing in its property and in the order that -our Lord hath ordained it to from without beginning. -For there is no doer but He.</p> - -<p>I saw full surely that he changeth never His purpose -in no manner of thing, nor never shall, without end. -For there was no thing unknown to Him in His rightful -ordinance from without beginning. And therefore all-thing -was set in order ere anything was made, as it -should stand without end; and no manner of thing shall -fail of that point. For He made all things in fulness of -goodness, and therefore the blessed Trinity is ever full -pleased in all His works.<a name="FNanchor_2_85" id="FNanchor_2_85"></a><a href="#Footnote_2_85" class="fnanchor">[2]</a></p> - -<p>And all this shewed He full blissfully, signifying thus: -<i>See! I am God: see! I am in all thing: see! I do all thing: -see! I lift never mine hands off my works, nor ever shall, -without end: see! I lead all thing to the end I ordained it -to from without beginning, by the same Might, Wisdom and -Love whereby I made it. How should any thing be amiss?</i></p> - -<p>Thus mightily, wisely, and lovingly was the soul<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span> -examined in this Vision. Then saw I soothly that me -behoved, of need, to assent, with great reverence enjoying -in God.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_84" id="Footnote_1_84"></a><a href="#FNanchor_1_84"><span class="label">[1]</span></a> See below: "He is in the Mid-point," and lxiii. p. <a href="#Page_158">158</a>, "the blessed -Point from which nature came: that is, God." See also xxi. p. <a href="#Page_45">45</a>, -"Where is now any point of thy pain?" (least part) and xxi. p. <a href="#Page_46">46</a>, -"abiding unto the last point"; and lxiv. p. <a href="#Page_161">161</a>, "set the point of our -thought." These uses of the word may be compared with the following:—From -the <i>Banquet of Dante Alighieri</i>, tr. by K. Hillard (Kegan -Paul, Trench & Co.), Bk. II. xiv. 12, "<i>Geometry moves between the print -and the circle</i>"; as Euclid says, "the point is the beginning of Geometry, -and according to him, the circle is the most perfect figure, and therefore -may be considered its end.... The point by reason of its indivisibility -is immeasurable, and the circle by reason of its arc cannot be exactly -squared, and therefore cannot be measured with precision." Notes by -Miss Hillard: "This is why the Deity is represented by a <i>point. Paradiso</i>, -xxviii. 16: 'A point beheld I,' 'Heaven and all nature, hangs -upon that point,' etc. Bk. IV. 6, quoting Aristotle's <i>Physics</i>: '<i>The -circle can be called perfect when it is a true circle.</i> And this is when -it contains a point which is equally distant from every part of its -circumference.' In the <i>Vita Nuova</i> Love appearing, says—'I am as -the centre of a circle, to which all parts of the circumference bear -an equal relation' ('<i>Amor che muove il sole e l'altre stelle</i>')." From -<i>Neoplatonism</i>, by C. Bigg, D.D. (S.P.C.K.), p. 122: "Thus we get -a triplet—Soul, Intelligence, and a higher Intelligence. The last is -spoken of as One, as a point, as neither good nor evil because above -both."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_85" id="Footnote_2_85"></a><a href="#FNanchor_2_85"><span class="label">[2]</span></a> On this subject, with the "Two Deemings" and "the Godly -Will," see <a href="#CHAPTER_XLV">xlv.</a>, <a href="#CHAPTER_XXXV">xxxv.</a>, <a href="#CHAPTER_XXXVII">xxxvii.</a>, <a href="#CHAPTER_LXXXII">lxxxii.</a></p></div> - -<hr class="chap" /> - - -<h3><a name="THE_FOURTH_REVELATION" id="THE_FOURTH_REVELATION"><i>THE FOURTH REVELATION</i></a></h3> - -<h3>CHAPTER XII</h3> - -<p style="text-align:center">"The dearworthy blood of our Lord Jesus Christ as verily -as it is most precious, so verily it it most plenteous"<br /> -<br /></p> - - -<p>And after this I saw, beholding, the body plenteously -bleeding in seeming of<a name="FNanchor_1_86" id="FNanchor_1_86"></a><a href="#Footnote_1_86" class="fnanchor">[1]</a> the Scourging, as thus:—The -fair skin was broken full deep into the tender flesh -with sharp smiting all about the sweet body. So -plenteously the hot blood ran out that there was neither -seen skin nor wound, but as it were all blood. And -when it came where it should have fallen down, then it -vanished. Notwithstanding, the bleeding continued -awhile: till it might be seen and considered.<a name="FNanchor_2_87" id="FNanchor_2_87"></a><a href="#Footnote_2_87" class="fnanchor">[2]</a> And -this was so plenteous, to my sight, that methought if -it had been so in kind<a name="FNanchor_3_88" id="FNanchor_3_88"></a><a href="#Footnote_3_88" class="fnanchor">[3]</a> and in substance at that time, it -should have made the bed all one blood, and have passed -over about.</p> - -<p>And then came to my mind that God hath made waters -plenteous in earth to our service and to our bodily ease -for tender love that He hath to us, but yet liketh -Him better that we take full homely His blessed blood -to wash us of sin: for there is no water<a name="FNanchor_4_89" id="FNanchor_4_89"></a><a href="#Footnote_4_89" class="fnanchor">[4]</a> that is made -that He liketh so well to give us. For it is most plenteous<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span> -as it is most precious: and that by the virtue of His -blessed Godhead; and it is [of] our Kind, and all-blissfully -belongeth to us by the virtue of His precious love.</p> - -<p>The dearworthy blood of our Lord Jesus Christ as -verily as it is most precious, so verily it is most plenteous. -Behold and see! The precious plenty of His dearworthy -blood descended down into Hell and burst her bands and -delivered all that were there which belonged to the -Court of Heaven. The precious plenty of His dearworthy -blood overfloweth all Earth, and is ready to -wash all creatures of sin, which be of goodwill, have been, -and shall be. The precious plenty of His dearworthy -blood ascended up into Heaven to the blessed body of -our Lord Jesus Christ, and there is in Him, bleeding and -praying for us to the Father,—and is, and shall be as -long as it needeth;—and ever shall be as long as it -needeth. And evermore it floweth in all Heavens enjoying -the salvation of all mankind, that are there, and shall -be—fulfilling the number<a name="FNanchor_5_90" id="FNanchor_5_90"></a><a href="#Footnote_5_90" class="fnanchor">[5]</a> that faileth.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_86" id="Footnote_1_86"></a><a href="#FNanchor_1_86"><span class="label">[1]</span></a> <i>i.e.</i> as it were from.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_87" id="Footnote_2_87"></a><a href="#FNanchor_2_87"><span class="label">[2]</span></a> "sene with avisement," so, p. <a href="#Page_26">26.</a>—"I beheld with avisement."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_88" id="Footnote_3_88"></a><a href="#FNanchor_3_88"><span class="label">[3]</span></a> <i>i.e.</i> Nature, reality.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_89" id="Footnote_4_89"></a><a href="#FNanchor_4_89"><span class="label">[4]</span></a> MS. "licor."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_90" id="Footnote_5_90"></a><a href="#FNanchor_5_90"><span class="label">[5]</span></a> The appointed number of heavenly citizens.</p></div> - -<hr class="chap" /> - - -<h3><a name="THE_FIFTH_REVELATION" id="THE_FIFTH_REVELATION"><i>THE FIFTH REVELATION</i></a></h3> - -<h3>CHAPTER XIII</h3> - -<p style="text-align:center">"The Enemy is overcome by the blessed Passion and Death -of our Lord Jesus Christ"<br /> -<br /></p> - - -<p>And after this, ere God shewed any words, He -suffered me for a convenient time to give heed -unto Him and all that I had seen, and all intellect<a name="FNanchor_1_91" id="FNanchor_1_91"></a><a href="#Footnote_1_91" class="fnanchor">[1]</a> that<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span> -was therein, as the simplicity of the soul might take it.<a name="FNanchor_2_92" id="FNanchor_2_92"></a><a href="#Footnote_2_92" class="fnanchor">[2]</a> -Then He, without voice and opening of lips, formed in -my soul these words: <i>Herewith is the Fiend overcome</i>. -These words said our Lord, meaning His blessed -Passion as He shewed it afore.</p> - -<p>On this shewed our Lord that the Passion of Him is -the overcoming of the Fiend. God shewed that the -Fiend hath now the same malice that he had afore the -Incarnation. And as sore he travaileth, and as continually -he seeth that all souls of salvation escape him, worshipfully, -by the virtue of Christ's precious Passion. And -that is his sorrow, and full evil is he ashamed: for all -that God suffereth him to do turneth [for] us to joy and -[for] him to shame and woe. And he hath as much -sorrow when God giveth him leave to work, as when he -worketh not: and that is for that he may never do as -ill as he would: for his might is all taken<a name="FNanchor_3_93" id="FNanchor_3_93"></a><a href="#Footnote_3_93" class="fnanchor">[3]</a> into God's -hand.</p> - -<p>But in God there may be no wrath, as to my sight: -for our good Lord endlessly hath regard to His own -worship and to the profit of all that shall be saved. With -might and right He withstandeth the Reproved, the -which of malice and wickedness busy them to contrive -and to do against God's will. Also I saw our Lord -scorn his malice and set at nought his unmight; and He -willeth that we do so. For this sight I laughed mightily, -and that made them to laugh that were about me, and -their laughing was a pleasure to me. I thought that I -would that all mine even-Christians had seen as I saw,<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span> -and then would they all laugh with me. But I saw not -Christ laugh. For I understood that we may laugh in -comforting of ourselves and joying in God for that the -devil is overcome. And when I saw Him scorn his -malice, it was by leading of mine understanding into our -Lord: that is to say, it was an inward shewing of -verity, without changing of look.<a name="FNanchor_4_94" id="FNanchor_4_94"></a><a href="#Footnote_4_94" class="fnanchor">[4]</a> For, as to my sight, -it is a worshipful property of God's that [He] is ever the -same.</p> - -<p>And after this I fell into a graveness,<a name="FNanchor_5_95" id="FNanchor_5_95"></a><a href="#Footnote_5_95" class="fnanchor">[5]</a> and said: <i>I see -three things: I see game, scorn, and earnest. I see [a] game, -in that the Fiend is overcome; I see scorn, in that God scorneth -him, and he shall be scorned; and I see earnest, in that he is -overcome by the blissful Passion and Death of our Lord Jesus -Christ that was done in full earnest and with sober travail.</i></p> - -<p>When I said, <i>he is scorned</i>,—I meant that God scorneth -him, that is to say, because He seeth him now as he shall -do without end. For in this [word] God shewed that -the Fiend is condemned. And this meant I when I said: -<i>he shall be scorned</i>: [he shall be scorned] at Doomsday, -generally of all that shall be saved, to whose consolation -he hath great ill-will.<a name="FNanchor_6_96" id="FNanchor_6_96"></a><a href="#Footnote_6_96" class="fnanchor">[6]</a> For then he shall see that all the -woe and tribulation that he hath done to them shall be -turned to increase of their joy, without end; and all the -pain and tribulation that he would have brought them to -shall endlessly go with him to hell.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_91" id="Footnote_1_91"></a><a href="#FNanchor_1_91"><span class="label">[1]</span></a> <i>i.e.</i> significance, teaching.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_92" id="Footnote_2_92"></a><a href="#FNanchor_2_92"><span class="label">[2]</span></a> <i>i.e.</i> in so far as the simplicity of my soul was able to understand it.—See -<a href="#THE_TENTH_REVELATION">xxiv.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_93" id="Footnote_3_93"></a><a href="#FNanchor_3_93"><span class="label">[3]</span></a> S. de Cressy has "locked" instead of "taken."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_94" id="Footnote_4_94"></a><a href="#FNanchor_4_94"><span class="label">[4]</span></a> "chere" = expression of countenance.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_95" id="Footnote_5_95"></a><a href="#FNanchor_5_95"><span class="label">[5]</span></a> "sadhede."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_96" id="Footnote_6_96"></a><a href="#FNanchor_6_96"><span class="label">[6]</span></a> "invye."</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span></p> - - - -<h3><a name="THE_SIXTH_REVELATION" id="THE_SIXTH_REVELATION"><i>THE SIXTH REVELATION</i></a></h3> - -<h3>CHAPTER XIV</h3> - -<p style="text-align:center">"The age of every man shall be acknowledged before him in -Heaven, and every man shall be rewarded for his willing service -and for his time"<br /> -<br /></p> - - -<p>After this our good Lord said: <i>I thank thee for thy -travail, and especially for thy youth.</i></p> - -<p>And in this [Shewing] mine understanding was lifted -up into Heaven where I saw our Lord as a lord in his -own house, which hath called all his dear worthy servants -and friends to a stately<a name="FNanchor_1_97" id="FNanchor_1_97"></a><a href="#Footnote_1_97" class="fnanchor">[1]</a> feast. Then I saw the Lord -take no place in His own house, but I saw Him royally -reign in His house, fulfilling it with joy and mirth, -Himself endlessly to gladden and to solace His dearworthy -friends, full homely and full courteously, with -marvellous melody of endless love, in His own fair -blessed Countenance. Which glorious Countenance of -the Godhead fulfilleth the Heavens with joy and bliss.<a name="FNanchor_2_98" id="FNanchor_2_98"></a><a href="#Footnote_2_98" class="fnanchor">[2]</a></p> - -<p>God shewed three degrees of bliss that every soul -shall have in Heaven that willingly hath served God in -any degree in earth. The first is the worshipful thanks -of our Lord God that he shall receive when he is delivered -of pain. This thanking is so high and so worshipful -that the soul thinketh it filleth him though there -were no more. For methought that all the pain and -travail that might be suffered by all living men might -not deserve the worshipful thanks that one man shall -have that willingly hath served God. The second is<span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span> -that all the blessed creatures that are in Heaven shall -see that worshipful thanking, and He maketh his service -known to all that are in Heaven. And here this example -was shewed:—A king, if he thank his servants, it is a -great worship to them, and if he maketh it known to all -the realm, then is the worship greatly increased.—The -third is, that as new and as gladdening as it is received -in that time, right so shall it last without end.</p> - -<p>And I saw that homely and sweetly was this shewed, -and that the age of every man shall be [made] known in -Heaven, and [he] shall be rewarded for his willing -service and for his time. And specially the age of them -that willingly and freely offer their youth unto God, -passingly is rewarded and wonderfully is thanked.</p> - -<p>For I saw that whene'er what time a man or woman is -truly turned to God,—for one day's service and for his -endless will he shall have all these three decrees of bliss. -And the more the loving soul seeth this courtesy of -God, the liefer he<a name="FNanchor_3_99" id="FNanchor_3_99"></a><a href="#Footnote_3_99" class="fnanchor">[3]</a> is to serve him all the days of his -life.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_97" id="Footnote_1_97"></a><a href="#FNanchor_1_97"><span class="label">[1]</span></a> MS. "solemne"—ceremonial.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_98" id="Footnote_2_98"></a><a href="#FNanchor_2_98"><span class="label">[2]</span></a> See <a href="#CHAPTER_LXXII">lxxii.</a> and <a href="#CHAPTER_LXXV">lxxv.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_99" id="Footnote_3_99"></a><a href="#FNanchor_3_99"><span class="label">[3]</span></a> Thoughout this MS. <i>the soul</i> is referred to generally with the -masculine pronoun; the feminine pronoun is never used, in any of its -cases; the neuter sometimes occurs.</p></div> - -<hr class="chap" /> - - -<h3><a name="THE_SEVENTH_REVELATION" id="THE_SEVENTH_REVELATION"><i>THE SEVENTH REVELATION</i></a></h3> - -<h3>CHAPTER XV</h3> - -<p style="text-align:center">"It is not God's will that we follow the feeling of pains in -sorrow and mourning for them"<br /> -<br /></p> - - -<p>And after this He shewed a sovereign ghostly pleasante -in my soul. I was fulfilled with the everlasting -sureness, mightily sustained without any painful<span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span> -dread. This feeling was so glad and so ghostly that -I was in all peace and in rest, that there was nothing -in earth that should have grieved me.</p> - -<p>This lasted but a while, and I was turned and left to -myself in heaviness, and weariness of my life, and irksomeness -of myself, that scarcely I could have patience -to live. There was no comfort nor none ease to me but -faith, hope, and charity; and these I had in truth, but -little in feeling.</p> - -<p>And anon after this our blessed Lord gave me again -the comfort and the rest in soul, in satisfying and sureness -so blissful and so mighty that no dread, no sorrow, -no pain bodily that might be suffered should have distressed -me. And then the pain shewed again to my -feeling, and then the joy and the pleasing, and now that -one, and now that other, divers times—I suppose about -twenty times. And in the time of joy I might have -said with Saint Paul: <i>Nothing shall dispart me from the -charity of Christ</i>; and in the pain I might have said with -Peter: <i>Lord, save me: I perish!</i></p> - -<p>This Vision was shewed me, according to mine understanding, -[for] that it is speedful to some souls to feel -on this wise: sometime to be in comfort, and sometime -to fail and to be left to themselves. God willeth that -we know that He keepeth us even alike secure in woe -and in weal. And for profit of man's soul, a man is -sometime left to himself; although sin is not always the -cause: for in this time I sinned not wherefore I should -be left to myself—for it was so sudden. Also I deserved -not to have this blessed feeling. But freely our Lord -giveth when He will; and suffereth us [to be] in woe -sometime. And both is one love.</p> - -<p><span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span></p> - -<p>For it is God's will that we hold us in comfort with -all our might: for bliss is lasting without end, and pain -is passing and shall be brought to nought for them that -shall be saved. And therefore it is not God's will that -we follow the feelings of pain in sorrow and mourning -for them, but that we suddenly pass over, and hold us -in endless enjoyment.</p> - -<hr class="chap" /> - -<h3><a name="THE_EIGHTH_REVELATION" id="THE_EIGHTH_REVELATION"><i>THE EIGHTH REVELATION</i></a></h3> - -<h3>CHAPTER XVI</h3> - -<p style="text-align:center">"A Part of His Passion"<br /> -<br /></p> - - -<p>After this Christ shewed a part of His Passion near -His dying.</p> - -<p>I saw His sweet face as it were dry and bloodless -with pale dying. And later, more pale, dead, languoring; -and then turned more dead unto blue; and then more -brown-blue, as the flesh turned more deeply dead. For -His Passion shewed to me most specially in His blessed -face (and chiefly in His lips): there I saw these four -colours, though it were afore fresh, ruddy, and pleasing, -to my sight. This was a pitiful change to see, this deep -dying. And also the [inward] moisture clotted and -dried, to my sight, and the sweet body was brown and -black, all turned out of fair, life-like colour of itself, -unto dry dying.</p> - -<p>For that same time that our Lord and blessed Saviour -died upon the Rood, it was a dry, hard wind, and -wondrous cold, as to my sight, and what time [all] the -precious blood was bled out of the sweet body that<span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span> -might pass therefrom, yet there dwelled a moisture in -the sweet flesh of Christ, as it was shewed.</p> - -<p>Bloodlessness and pain dried within; and blowing of -wind and cold coming from without met together in the -sweet body of Christ. And these four,—twain without, -and twain within—dried the flesh of Christ by process of -time. And though this pain was bitter and sharp, it was -full long lasting, as to my sight, and painfully dried up -all the lively spirits of Christ's flesh. Thus I saw the -sweet flesh dry in seeming by part after part, with -marvellous pains. And as long as any spirit had life in -Christ's flesh, so long suffered He pain.</p> - -<p>This long pining seemed to me as if He had been -seven nights dead, dying, at the point of outpassing away, -suffering the last pain. And when I said it seemed to -me as if He had been seven night dead, it meaneth that -the sweet body was so discoloured, so dry, so shrunken, -so deathly, and so piteous, as if He had been seven night -dead, continually dying. And methought the drying of -Christ's flesh was the most pain, and the last, of His -Passion.</p> - -<hr class="chap" /> - -<h3><a name="CHAPTER_XVII" id="CHAPTER_XVII">CHAPTER XVII</a></h3> - -<p style="text-align:center">"How might any pain be more to me than to see Him that is -all my life, and all my bliss, and all my joy suffer?"<br /> -<br /></p> - - -<p>And in this dying was brought to my mind the words -of Christ: <i>I thirst</i>.</p> - -<p>For I saw in Christ a double thirst: one bodily; -another spiritual, the which I shall speak of in the -Thirty-first Chapter.</p> - - -<p><span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span></p> - -<p>For this word was shewed for the bodily thirst: the -which I understood was caused by failing of moisture. -For the blessed flesh and bones was left all alone without -blood and moisture. The blessed body dried alone -long time with wringing of the nails and weight of the -body. For I understood that for tenderness of the sweet -hands and of the sweet feet, by the greatness, hardness, -and grievousness of the nails the wounds waxed wide -and the body sagged, for weight by long time hanging. -And [therewith was] piercing and pressing of the head, -and binding of the Crown all baked with dry blood, -with the sweet hair clinging, and the dry flesh, to the -thorns, and the thorns to the flesh drying; and in the -beginning while the flesh was fresh and bleeding, the -continual sitting of the thorns made the wounds wide. -And furthermore I saw that the sweet skin and the -tender flesh, with the hair and the blood, was all raised -and loosed about from the bone, with the thorns where-through -it were rent in many pieces, as a cloth that were -sagging, as if it would hastily have fallen off, for heaviness -and looseness, while it had natural moisture. And -that was great sorrow and dread to me: for methought -I would not for my life have seen it fall. How it was -done I saw not; but understood it was with the sharp -thorns and the violent and grievous setting on of the -Garland of Thorns, unsparingly and without pity. -This continued awhile, and soon it began to change, -and I beheld and marvelled how it might be. And then -I saw it was because it began to dry, and stint a part of -the weight, and set about the Garland. And thus -it encircled all about, as it were garland upon garland. -The Garland of the Thorns was dyed with the blood,<span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span> -and that other garland [of Blood] and the head, all was -one colour, as clotted blood when it is dry. The skin -of the flesh that shewed (of the face and of the body), -was small-rimpled<a name="FNanchor_1_100" id="FNanchor_1_100"></a><a href="#Footnote_1_100" class="fnanchor">[1]</a> with a tanned colour, like a dry -board when it is aged; and the face more brown than -the body.</p> - -<p>I saw four manner of dryings: the first was bloodlessness; -the second was pain following after; the third, -hanging up in the air, as men hang a cloth to dry; the -fourth, that the bodily Kind asked liquid and there was -no manner of comfort ministered to Him in all His woe -and distress. Ah! hard and grievous was his pain, but -much more hard and grievous it was when the moisture -failed and began to dry thus, shrivelling.</p> - -<p>These were the pains that shewed in the blessed head: -the first wrought to the dying, while it had moisture; -and that other, slow, with shrinking drying, [and] with -blowing of the wind from without, that dried and pained -Him with cold more than mine heart can think.</p> - -<p>And other pains—for which pains I saw that all is -too little that I can say: for it may not be told.</p> - -<p>The which Shewing of Christ's pains filled me full of -pain. For I wist well He suffered but once, but [this -was as if] He would shew it me and fill me with mind -as I had afore desired. And in all this time of Christ's -pains I felt no pain but for Christ's pains. Then thought-me: -<i>I knew but little what pain it was that I asked</i>; and, -as a wretch, repented me, thinking: <i>If I had wist what -it had been, loth me had been to have prayed it</i>. For methought -it passed bodily death, my pains.</p> - -<p>I thought: <i>Is any pain like this?</i> And I was answered<span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span> -in my reason: <i>Hell is another pain: for there is despair. -But of all pains that lead to salvation this is the most pain, to -see thy Love suffer. How might any pain be more to me than -to see Him that is all my life, all my bliss, and all my joy, -suffer?</i> Here felt I soothfastly<a name="FNanchor_2_101" id="FNanchor_2_101"></a><a href="#Footnote_2_101" class="fnanchor">[2]</a> that I loved Christ so -much above myself that there was no pain that might be -suffered like to that sorrow that I had to [see] Him in -pain.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_100" id="Footnote_1_100"></a><a href="#FNanchor_1_100"><span class="label">[1]</span></a> or <i>shrivelled</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_101" id="Footnote_2_101"></a><a href="#FNanchor_2_101"><span class="label">[2]</span></a> in sure verity.</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_XVIII" id="CHAPTER_XVIII">CHAPTER XVIII</a></h3> - -<p style="text-align:center">"When He was in pain, we were in pain"<br /> -<br /></p> - - -<p>Here I saw a part of the compassion of our Lady, -Saint Mary: for Christ and she were so oned in -love that the greatness of her loving was cause of the -greatness of her pain. For in this [Shewing] I saw a -Substance of Nature's<a name="FNanchor_1_102" id="FNanchor_1_102"></a><a href="#Footnote_1_102" class="fnanchor">[1]</a> Love, continued by Grace, that -creatures have to Him: which Kind Love was most fully -shewed in His sweet Mother, and overpassing; for so -much as she loved Him more than all other, her pains -passed all other. For ever the higher, the mightier, the -sweeter that the love be, the more sorrow it is to the -lover to see that body in pain that is loved.</p> - -<p>And all His disciples and all His true lovers suffered -pains more than their own bodily dying. For I am sure -by mine own feeling that the least of them loved Him -so far above himself that it passeth all that I can say.</p> - -<p>Here saw I a great oneing betwixt Christ and us, to -mine understanding: for when He was in pain, we were -in pain.</p> - -<p><span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span></p> - -<p>And all creatures that ought suffer pain, suffered with -Him: that is to say, all creatures that God hath made -to our service. The firmament, the earth, failed for -sorrow in their Nature in the time of Christ's dying. For -it belongeth naturally to their property to know Him for -their God, in whom all their virtue standeth: when He -failed, then behoved it needs to them, because of kindness -[between them], to fail with Him, as much as they -might, for sorrow of His pains.</p> - -<p>And thus they that were His friends suffered pain for -love. And, generally, <i>all</i>: that is to say, they that knew -Him not suffered for failing of all manner of comfort -save the mighty, privy keeping of God. I speak of two -manner of folk, as they may be understood by two persons: -the one was Pilate, the other was Saint Dionyse<a name="FNanchor_2_103" id="FNanchor_2_103"></a><a href="#Footnote_2_103" class="fnanchor">[2]</a> -of France, which was [at] that time a Paynim. For -when he saw wondrous and marvellous sorrows and -dreads that befell in that time, he said: <i>Either the world -is now at an end, or He that is Maker of Kind suffereth.</i> -Wherefore he did write on an altar: <span class="smcap">This is the Altar -of Unknown God</span>. God that of His goodness maketh -the planets and the elements to work of Kind to the -blessed man and the cursed, in that time made withdrawing<a name="FNanchor_3_104" id="FNanchor_3_104"></a><a href="#Footnote_3_104" class="fnanchor">[3]</a> -of it from both; wherefore it was that they that -knew Him not were in sorrow that time.</p> - -<p>Thus was our Lord Jesus made-naught for us; and -all we stand in this manner made-naught with Him, and -shall do till we come to His bliss; as I shall tell after.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_102" id="Footnote_1_102"></a><a href="#FNanchor_1_102"><span class="label">[1]</span></a> <i>i.e.</i> Natural.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_103" id="Footnote_2_103"></a><a href="#FNanchor_2_103"><span class="label">[2]</span></a> Dionysius, "the Areopagite," according to the legend of S. Denis.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_104" id="Footnote_3_104"></a><a href="#FNanchor_3_104"><span class="label">[3]</span></a> MS.—"it was withdrawen from bothe."</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span></p> - - - -<h3><a name="CHAPTER_XIX" id="CHAPTER_XIX">CHAPTER XIX</a></h3> - -<p style="text-align:center">"Thus was I learned to choose Jesus for my Heaven, whom I -saw only in pain at that time"<br /> -<br /></p> - - -<p>In this [time] I would have looked up from the Cross, -but I durst not. For I wist well that while I beheld -in the Cross I was surely-safe; therefore I would not -assent to put my soul in peril: for away from the Cross -was no sureness, for frighting of fiends.</p> - -<p>Then had I a proffer in my reason,<a name="FNanchor_1_105" id="FNanchor_1_105"></a><a href="#Footnote_1_105" class="fnanchor">[1]</a> as if it had been -friendly said to me: <i>Look up to Heaven to His Father</i>. -And then saw I well, with the faith that I felt, that -there was nothing betwixt the Cross and Heaven that -might have harmed me. Either me behoved to look up -or else to answer. I answered inwardly with all the -might of my soul, and said: <i>Nay; I may not: for Thou -art my Heaven.</i> This I said for that I would not. For -I would liever have been in that pain till Doomsday than -to come to Heaven otherwise than by Him. For I wist -well that He that bound me so sore, He should unbind -me when that He would. Thus was I learned to choose -Jesus to my Heaven, whom I saw only in pain at that -time: meliked no other Heaven than Jesus, which shall -be my bliss when I come there.</p> - -<p>And this hath ever been a comfort to me, that I chose -Jesus to my Heaven, by His grace, in all this time of -Passion and sorrow; and that hath been a learning to -me that I should evermore do so: choose only Jesus -to my Heaven in weal and woe.</p> - -<p>And though I as a wretched creature had repented me<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span> -(I said afore if I had wist what pain it would be, I had -been loth to have prayed), here saw I truly that it was -reluctance and frailty of the flesh without assent of the -soul: to which God assigneth no blame. Repenting -and willing choice be two contraries which I felt both -in one at that time. And these be [of our] two parts: -the one outward, the other inward. The outward part -is our deadly flesh-hood, which is now in pain and woe, -and shall be, in this life: whereof I felt much in this -time; and that part it was that repented. The inward -part is an high, blissful life, which is all in peace and in -love: and this was more inwardly felt; and this part is -[that] in which mightily, wisely and with steadfast will -I chose Jesus to my Heaven.</p> - -<p>And in this I saw verily that the inward part is master -and sovereign to the outward, and doth not charge itself -with, nor take heed to, the will of that: but all the -intent and will is set to be oned unto our Lord Jesus. -That the outward part should draw the inward to assent -was not shewed to me; but that the inward draweth the -outward by grace, and both shall be oned in bliss without -end, by the virtue of Christ,—<i>this</i> was shewed.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_105" id="Footnote_1_105"></a><a href="#FNanchor_1_105"><span class="label">[1]</span></a> see <a href="#CHAPTER_XXXV">xxxv.</a> and <a href="#CHAPTER_LV">lv.</a></p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_XX" id="CHAPTER_XX">CHAPTER XX</a></h3> - -<p style="text-align:center">"For every man's sin that shall be saved He suffered, and -every man's sorrow and desolation He saw, and sorrowed for -Kinship and Love"<br /> -<br /></p> - - -<p>And thus I saw our Lord Jesus languoring long -time. For the oneing with the Godhead gave -strength to the manhood for love to suffer more than<span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span> -all men might suffer: I mean not only more pain than -all men might suffer, but also that He suffered more pain -than all men of salvation that ever were from the first -beginning unto the last day might tell or fully think, -having regard to the worthiness of the highest worshipful -King and the shameful, despised, painful death. For -He that is highest and worthiest was most fully made-nought -and most utterly despised.</p> - -<p>For the highest point that may be seen in the Passion -is to think and know what He is that suffered. And in -this [Shewing] He brought in part to mind the height -and nobleness of the glorious Godhead, and therewith -the preciousness and the tenderness of the blessed Body, -which be together united; and also the lothness that is -in our Kind to suffer pain. For as much as He was -most tender and pure, right so He was most strong and -mighty to suffer.</p> - -<p>And for every man's sin that shall be saved He suffered: -and every man's sorrow and desolation He saw, and -sorrowed for Blindness and love. (For in as much as -our Lady sorrowed for His pains, in so much He suffered -sorrow for her sorrow;—and more, in as greatly as the -sweet manhood of Him was worthier in Kind.) For as -long as He was passible He suffered for us and sorrowed -<i>for</i> us; and now He is uprisen and no more passible, yet -He suffereth <i>with</i> us.</p> - -<p>And I, beholding all this by His grace, saw that the -Love of Him was so strong which He hath to our soul -that willingly He chose it with great desire, and mildly -He suffered it with well-pleasing.</p> - -<p>For the soul that beholdeth it thus, when it is touched -by grace, it shall verily see that the pains of Christ's<span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span> -Passion pass all pains: [all pains] that is to say, which -shall be turned into everlasting, o'erpassing joys by the -virtue of Christ's Passion.</p> - -<hr class="chap" /> - -<h3><a name="CHAPTER_XXI" id="CHAPTER_XXI">CHAPTER XXI</a></h3> - -<p style="text-align:center">"We be now with Him in His Pains and His Passion, dying. -We shall be with Him in Heaven. Through learning in this -little pain that we suffer here, we shall have an high endless knowledge -of God which we could never have without that"<br /> -<br /></p> - - -<p>It is God's will, as to mine understanding, that we -have Three<a name="FNanchor_1_106" id="FNanchor_1_106"></a><a href="#Footnote_1_106" class="fnanchor">[1]</a> Manners of Beholding His blessed -Passion. The First is: <i>the hard Pain that He suffered</i>,—[beholding -it] with contrition and compassion. And that -shewed our Lord in this time, and gave me strength and -grace to see it.</p> - -<p>And I looked for the departing with all my might, and -thought to have seen the body all dead; but I saw Him -not so. And right in the same time that methought, by -the seeming, the life might no longer last and the Shewing -of the end behoved needs to be,—suddenly (I -beholding in the same Cross), He changed [the look of] -His blessed Countenance.<a name="FNanchor_2_107" id="FNanchor_2_107"></a><a href="#Footnote_2_107" class="fnanchor">[2]</a> The changing of His blessed -Countenance changed mine, and I was as glad and merry -as it was possible. Then brought our Lord merrily to -my mind: <i>Where is now any point of the pain, or of thy grief?</i> -And I was full merry.</p> - -<p>I understood that we be now, in our Lord's meaning, -in His Cross with Him in His pains and His Passion,<span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span> -dying; and we, willingly abiding in the same Cross with -His help and His grace unto the last point, suddenly He -shall change His Cheer to us, and we shall be with Him -in Heaven. Betwixt that one and that other shall be no -time, and then shall all be brought to joy. And thus -said He in this Shewing: <i>Where is now any point of thy -pain, or thy grief?</i> And we shall be full blessed.</p> - -<p>And here saw I verily that if He shewed now [to] us -His <i>Blissful</i> Cheer, there is no pain in earth or in other -place that should aggrieve us; but all things should be -to us joy and bliss. But because He sheweth to us time -of His Passion, as He bare it in <i>this</i> life, and His Cross, -therefore we are in distress and travail, with Him, as our -frailty asketh. And the cause why He suffereth [it to -be so,] is for [that] He will of His goodness make us the -higher with Him in His bliss; and for this little pain -that we suffer here, we shall have an high endless knowing -in God which we could<a name="FNanchor_3_108" id="FNanchor_3_108"></a><a href="#Footnote_3_108" class="fnanchor">[3]</a> never have without that. -And the harder our pains have been with Him in His -Cross, the more shall our worship<a name="FNanchor_4_109" id="FNanchor_4_109"></a><a href="#Footnote_4_109" class="fnanchor">[4]</a> be with Him in His -Kingdom.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_106" id="Footnote_1_106"></a><a href="#FNanchor_1_106"><span class="label">[1]</span></a> <a href="#THE_NINTH_REVELATION">xxii.</a> and <a href="#CHAPTER_XXIII">xxiii.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_107" id="Footnote_2_107"></a><a href="#FNanchor_2_107"><span class="label">[2]</span></a> His "blisful chere," or blessed Cheer; <a href="#CHAPTER_LXXII">lxxii.</a> and <a href="#Footnote_7_347">Note</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_108" id="Footnote_3_108"></a><a href="#FNanchor_3_108"><span class="label">[3]</span></a> "might."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_109" id="Footnote_4_109"></a><a href="#FNanchor_4_109"><span class="label">[4]</span></a> <i>i.e.</i> glory.</p></div> - -<hr class="chap" /> - - -<h3><a name="THE_NINTH_REVELATION" id="THE_NINTH_REVELATION"><i>THE NINTH REVELATION</i></a></h3> - -<h3>CHAPTER XXII</h3> - -<p style="text-align:center">"The Love that made Him to suffer passeth so far all His -Pains as Heaven is above Earth"<br /> -<br /></p> - - -<p>Then said our good Lord Jesus Christ: <i>Art thou well -pleased that I suffered for thee?</i> I said: <i>Yea, good -Lord, I thank Thee; Yea, good Lord, blessed mayst Thou be.</i><span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span> -Then said Jesus, our kind Lord: <i>If thou art pleased, I -am pleased: it is a joy, a bliss, an endless satisfying to me -that ever suffered I Passion for thee; and if I might suffer -more, I would suffer more.</i></p> - -<p>In this feeling my understanding was lifted up into -Heaven, and there I saw three heavens: of which sight -I marvelled greatly. And though I see three heavens—and -all in the blessed manhood of Christ—none is more, -none is less, none is higher, none is lower, but [they are] -even-like in bliss.</p> - -<p>For the First Heaven, Christ shewed me His Father; -in no bodily likeness, but in His property and in His -working. That is to say, I saw in Christ that the -Father is. The working of the Father is this, that He -giveth meed to His Son Jesus Christ. This gift and this -meed is so blissful to Jesus that His Father might have -given Him no meed that might have pleased Him better. -The first heaven, that is the pleasing of the Father, -shewed to me as one heaven; and it was full blissful: -for He is full pleased with all the deeds that Jesus hath -done about our salvation. Wherefore we be not only -His by His buying, but also by the courteous gift of His -Father we be His bliss, we be His meed, we be His -worship, we be His crown. (And this was a singular -marvel and a full delectable beholding, that we be His -crown!) This that I say is so great bliss to Jesus that -He setteth at nought all His travail, and His hard Passion, -and His cruel and shameful death.</p> - -<p>And in these words: <i>If that I might suffer more, I would -suffer more</i>,—I saw in truth that as often as He <i>might</i> die, -so often He <i>would</i>, and love should never let Him have rest -till He had done it. And I beheld with great diligence<span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span> -for to learn how often He would die if He might. And -verily the number passed mine understanding and my -wits so far that my reason might not, nor could, comprehend -it. And when He had thus oft died, or should, -yet He would set it at nought, for love: for all seemeth<a name="FNanchor_1_110" id="FNanchor_1_110"></a><a href="#Footnote_1_110" class="fnanchor">[1]</a> -Him but little in regard of His love.</p> - -<p>For though the sweet manhood of Christ might suffer -but once, the goodness in Him may never cease of -proffer: every day He is ready to the same, if it -might be. For if He said He would for my love -make new Heavens and new Earth, it were but little -in comparison;<a name="FNanchor_2_111" id="FNanchor_2_111"></a><a href="#Footnote_2_111" class="fnanchor">[2]</a> for this might be done every day if -He would, without any travail. But to die for my -love so often that the number passeth creature's reason, -it is the highest proffer that our Lord God might make -to man's soul, as to my sight. Then meaneth He thus: -<i>How should it not be that I should not do for thy love all that -I might of deeds which grieve me not, sith I would, for thy -love, die so often, having no regard<a name="FNanchor_3_112" id="FNanchor_3_112"></a><a href="#Footnote_3_112" class="fnanchor">[3]</a> to my hard pains?</i></p> - -<p>And here saw I, for the Second<a name="FNanchor_4_113" id="FNanchor_4_113"></a><a href="#Footnote_4_113" class="fnanchor">[4]</a> Beholding in this -blessed Passion <i>the love that made Him to suffer passeth -as far all His pains as Heaven is above Earth.</i> For -the pains was a noble, worshipful deed done in a -time by the working of love: but<a name="FNanchor_5_114" id="FNanchor_5_114"></a><a href="#Footnote_5_114" class="fnanchor">[5]</a> Love was without -beginning, is, and shall be without ending. For which -love He said full sweetly these words: <i>If I might suffer -more, I would suffer more.</i> He said not, <i>If it were needful</i><span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span> -<i>to suffer more:</i> for though it were not needful, if He -<i>might</i> suffer more, He would.</p> - -<p>This deed, and this work about our salvation, was -ordained as well as God might ordain it. And here -I saw a Full Bliss in Christ: for His bliss should not -have been full, if it might any better have been done.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_110" id="Footnote_1_110"></a><a href="#FNanchor_1_110"><span class="label">[1]</span></a> "ffor al thynketh him but litil in reward of His love" [in -comparison with].</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_111" id="Footnote_2_111"></a><a href="#FNanchor_2_111"><span class="label">[2]</span></a> MS. "Reward."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_112" id="Footnote_3_112"></a><a href="#FNanchor_3_112"><span class="label">[3]</span></a> MS. "Reward."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_113" id="Footnote_4_113"></a><a href="#FNanchor_4_113"><span class="label">[4]</span></a> See <a href="#CHAPTER_XXI">xxi.</a>, <a href="#CHAPTER_XXIII">xxiii.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_114" id="Footnote_5_114"></a><a href="#FNanchor_5_114"><span class="label">[5]</span></a> MS. "and," probably here, at in other places, with something of -the force of "but."</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_XXIII" id="CHAPTER_XXIII">CHAPTER XXIII</a></h3> - -<p style="text-align:center">"The Glad Giver"<br /> -"All the Trinity wrought in the Passion of Jesus Christ"<br /> -<br /></p> - - -<p>And in these three words: <i>It is a joy, a bliss, an -endless satisfying to me</i>, were shewed three heavens, -as thus: For the joy, I understood the pleasure of the -Father; and for the bliss, the worship of the Son; -and for the endless satisfying,<a name="FNanchor_1_115" id="FNanchor_1_115"></a><a href="#Footnote_1_115" class="fnanchor">[1]</a> the Holy Ghost. The -Father is pleased, the Son is worshipped, the Holy -Ghost is satisfied.<a name="FNanchor_2_116" id="FNanchor_2_116"></a><a href="#Footnote_2_116" class="fnanchor">[2]</a></p> - -<p>And here saw I, for the Third Beholding in His -blissful Passion: that is to say, <i>the Joy and the Bliss -that make Him to be well-satisfied in it.</i> For our Courteous -Lord shewed His Passion to me in five manners: of -which the first is the bleeding of the head; the second -is, discolouring of His face; the third is, the plenteous -bleeding of the body, in seeming [as] from the scourging; -the fourth is, the deep dying:—these four are aforetold -for the pains of the Passion. And the fifth is [this] that -was shewed for the joy and the bliss of the Passion.</p> - -<p>For it is God's will that we have true enjoying with<span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span> -Him in our salvation, and therein He willeth [that] we -be mightily comforted and strengthened; and thus -willeth He that merrily with His grace our soul be -occupied. For we are His bliss: for in us He enjoyeth -without end; and so shall we in Him, with His grace.</p> - -<p>And all that He hath done for us, and doeth, and -ever shall, was never cost nor charge to Him, nor -might be, but only that [which] He did in our manhood, -beginning at the sweet Incarnation and lasting -to the Blessed Uprise on Easter-morrow:<a name="FNanchor_3_117" id="FNanchor_3_117"></a><a href="#Footnote_3_117" class="fnanchor">[3]</a> so long -dured the cost and the charge about our redemption -in <i>deed</i>: of [the] which deed He enjoyeth endlessly, -as it is aforesaid.</p> - -<p>Jesus willeth that we take heed to the bliss that -is in the blessed Trinity [because] of our salvation and -that <i>we</i> desire to have as much spiritual enjoying, with -His grace, (as it is aforesaid): that is to say, that the enjoying -of our salvation be [as] like to the joy that Christ -hath of our salvation as it may be while we are here.</p> - -<p>All the Trinity wrought in the Passion of Christ, -ministering abundance of virtues and plenty of grace -to us by Him: but only the Maiden's Son suffered: -whereof all the blessed Trinity endlessly enjoyeth. -All this was shewed in these words: <i>Art thou well -pleased?</i>—and by that other word that Christ said: <i>If -thou art pleased, then am I pleased;</i>—as if He said: <i>It is -joy and satisfying enough to me, and I ask nought else of thee for -my travail but that I might well please thee</i>.</p> - -<p>And in this He brought to mind the property of -a glad giver. A glad giver taketh but little heed of -the thing that he giveth, but all his desire and all -his intent is to please him and solace him to whom<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span> -he giveth it. And if the receiver take the gift highly -and thankfully, then the courteous giver setteth at -nought all his cost and all his travail, for joy and -delight that he hath pleased and solaced him that he -loveth. Plenteously and fully was this shewed.</p> - -<p>Think also wisely of the greatness of this word -"<i>ever</i>." For in it was shewed an high knowing of love<a name="FNanchor_4_118" id="FNanchor_4_118"></a><a href="#Footnote_4_118" class="fnanchor">[4]</a> -that <i>He</i> hath in our salvation, with manifold joys that -follow of the Passion of Christ. One is that He rejoiceth -that He hath done it in deed, and He shall no more -suffer; another, that He bought us from endless pains -of hell.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_115" id="Footnote_1_115"></a><a href="#FNanchor_1_115"><span class="label">[1]</span></a> "lykyng."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_116" id="Footnote_2_116"></a><a href="#FNanchor_2_116"><span class="label">[2]</span></a> "lykith."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_117" id="Footnote_3_117"></a><a href="#FNanchor_3_117"><span class="label">[3]</span></a> "Esterne morrow" = Easter morning.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_118" id="Footnote_4_118"></a><a href="#FNanchor_4_118"><span class="label">[4]</span></a> Experience of loving (?).</p></div> - -<hr class="chap" /> - - -<h3><a name="THE_TENTH_REVELATION" id="THE_TENTH_REVELATION"><i>THE TENTH REVELATION</i></a></h3> - -<h3>CHAPTER XXIV</h3> - -<p style="text-align:center">"Our Lord looked unto His [wounded] Side, and beheld, -rejoicing.... <i>Lo! how I loved thee</i>"<br /> -<br /></p> - - -<p>Then with a glad cheer our Lord looked unto His -Side and beheld, rejoicing. With His sweet -looking He led forth the understanding of His creature -by the same wound into His Side within. And then he -shewed a fair, delectable place, and large enough for all -mankind that shall be saved to rest in peace and in love.<a name="FNanchor_1_119" id="FNanchor_1_119"></a><a href="#Footnote_1_119" class="fnanchor">[1]</a> -And therewith He brought to mind His dearworthy -blood and precious water which he let pour all out for -love. And with the sweet beholding He shewed His -blessed heart even cloven in two.</p> - -<p>And with this sweet enjoying, He shewed unto mine<span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span> -understanding, in part, <i>the blessed Godhead</i>, stirring then -the poor soul<a name="FNanchor_2_120" id="FNanchor_2_120"></a><a href="#Footnote_2_120" class="fnanchor">[2]</a> to understand, as it may be said, that is, -to think on,<a name="FNanchor_3_121" id="FNanchor_3_121"></a><a href="#Footnote_3_121" class="fnanchor">[3]</a> the <i>endless</i> Love that was without beginning, -and is, and shall be ever. And with this our good Lord -said full blissfully: <i>Lo, how that I loved thee,</i> as if He had -said: <i>My darling, behold and see thy Lord, thy God that is -thy Maker and thine endless joy, see what satisfying and bliss -I have in thy salvation; and for my love rejoice [thou] with me.</i></p> - -<p>And also, for more understanding, this blessed word -was said: <i>Lo, how I loved thee! Behold and see that I -loved thee so much ere I died for thee that I would die for thee; -and now I have died for thee and suffered willingly that which -I may. And now is all my bitter pain and all my hard -travail turned to endless joy and bliss to me and to thee. How -should it now be that thou shouldst anything pray that pleaseth -me but that I should full gladly grant it thee? For my -pleasing is thy holiness and thine endless joy and bliss with me.</i></p> - -<p>This is the understanding, simply as I can say it, of -this blessed word: <i>Lo, how I loved thee.</i> This shewed -our good Lord for to make us glad and merry.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_119" id="Footnote_1_119"></a><a href="#FNanchor_1_119"><span class="label">[1]</span></a> See <a href="#Footnote_7_209">note</a> on the passage in li., "long and broad, all full of endless -heavens"; "He hath, beclosed in Him, all heavens and all joy and bliss."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_120" id="Footnote_2_120"></a><a href="#FNanchor_2_120"><span class="label">[2]</span></a> See <a href="#THE_FIFTH_REVELATION">xiii.</a>, "the simplicity of the soul."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_121" id="Footnote_3_121"></a><a href="#FNanchor_3_121"><span class="label">[3]</span></a> MS. "that is to mene the endles love."</p></div> - - -<hr class="chap" /> - -<h3><a name="THE_ELEVENTH_REVELATION" id="THE_ELEVENTH_REVELATION"><i>THE ELEVENTH REVELATION</i></a></h3> - -<h3>CHAPTER XXV</h3> - -<p style="text-align:center">"I wot well that thou wouldst see my blessed Mother...."<br /> -"Wilt thou see in her how thou art loved?"<br /> -<br /></p> - - -<p>And with this same cheer of mirth and joy our good -Lord looked down on the right side and brought -to my mind where our Lady stood in the time of His<span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span> -Passion; and said: <i>Wilt thou see her?</i> And in this sweet -word [it was] as if He had said: <i>I wot well that thou wouldst -see my blessed Mother: for, after myself, she is the highest joy -that I might shew thee, and most pleasance and worship to -me; and most she is desired to be seen of my blessed creatures.</i> -And for the high, marvellous, singular love that He -hath to this sweet Maiden, His blessed Mother, our -Lady Saint Mary, He shewed her highly rejoicing, as by -the meaning of these sweet words; as if He said: <i>Wilt -thou see how I love her, that thou mightest joy with me in the -love that I have in her and she in me?</i></p> - -<p>And also (unto more understanding this sweet word) -our Lord speaketh to all mankind that shall be saved, as -it were all to one person, as if He said: <i>Wilt thou see in -her how thou art loved? For thy love I made her so high, so -noble and so worthy; and this pleaseth me, and so will I that it -doeth thee.</i></p> - -<p>For after Himself she is the most blissful sight.</p> - -<p>But hereof am I not learned to long to see her bodily -presence while I am here, but the virtues of her blessed -soul: her truth, her wisdom, her charity; whereby I -may learn to know myself and reverently dread my God. -And when our good Lord had shewed this and said this -word: <i>Wilt thou see her?</i> I answered and said: <i>Yea, good -Lord, I thank Thee; yea, good Lord, if it be Thy will.</i> -Oftentimes I prayed this, and I weened to have seen her -in bodily presence, but I saw her not so. And Jesus in -that word shewed me ghostly sight of her: right as I -had seen her afore little and simple, so He shewed her -then high and noble and glorious, and pleasing to Him -above all creatures.</p> - -<p>And He willeth that it be known; that [so] all those<span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span> -that please them in Him should please them in her, and -in the pleasance that He hath in her and she in Him.<a name="FNanchor_1_122" id="FNanchor_1_122"></a><a href="#Footnote_1_122" class="fnanchor">[1]</a> -And, to more understanding, He shewed this example: -<i>As if a man love a creature singularly, above all creatures,</i> he -willeth to make all creatures to love and to have pleasance -in that creature that he loveth so greatly. And in this -word that Jesus said: <i>Wilt thou see her?</i> methought it -was the most pleasing word that He might have given -me of her, with that ghostly Shewing that He gave me -of her. For our Lord shewed me nothing in special but -our Lady Saint Mary; and her He shewed three times.<a name="FNanchor_2_123" id="FNanchor_2_123"></a><a href="#Footnote_2_123" class="fnanchor">[2]</a> -The first was as she was with Child; the second was as -she was in her sorrows under the Cross; the third is as -she is now in pleasing, worship, and joy.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_122" id="Footnote_1_122"></a><a href="#FNanchor_1_122"><span class="label">[1]</span></a> "And he wil that it be knowen that al those that lyke in him should -lyken in hir and in the lykyng that he hath in hir and she in him."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_123" id="Footnote_2_123"></a><a href="#FNanchor_2_123"><span class="label">[2]</span></a> See (1) <a href="#THE_FIRST_REVELATION">iv.</a> (referred to in <a href="#CHAPTER_VII">vii.</a>); (2) <a href="#CHAPTER_XVIII">xviii.</a></p></div> - - -<hr class="chap" /> - -<h3><a name="THE_TWELFTH_REVELATION" id="THE_TWELFTH_REVELATION"><i>THE TWELFTH REVELATION</i></a></h3> - -<h3>CHAPTER XXVI</h3> - -<p style="text-align:center">"It is I, it is I"<br /> -<br /></p> - - -<p>And after this our Lord shewed Himself more glorified, -as to my sight, than I saw Him before [in -the Shewing] wherein I was learned that our soul shall -never have rest till it cometh to Him, knowing that He -is fulness of joy, homely and courteous, blissful and -very life.</p> - -<p>Our Lord Jesus oftentimes said: <i>I it am, I it am: I it -am that is highest, I it am that thou lovest, I it am that</i><span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span> -<i>thou enjoyest, I it am that thou servest, I it am that thou -longest for, I it am that thou desirest, I it am that thou -meanest, I it am that is all. I it am that Holy Church -preacheth and teacheth thee, I it am that shewed me here to -thee.</i> The number of the words passeth my wit and all -my understanding and all my powers. And they are the -highest, as to my sight: for therein is comprehended—I -cannot tell,—but the joy that I saw in the Shewing of -them passeth all that heart may wish for and soul may -desire. Therefore the words be not declared here; but -every man after the grace that God giveth him in understanding -and loving, receive them in our Lord's meaning.</p> - -<hr class="chap" /> - -<h3><a name="THE_THIRTEENTH_REVELATION" id="THE_THIRTEENTH_REVELATION"><i>THE THIRTEENTH REVELATION</i></a></h3> - -<h3>CHAPTER XXVII</h3> - -<p style="text-align:center">Often I wondered why by the great foreseeing wisdom of -God the beginning of sin was not hindered: for then, methought, -all should have been well." "Sin is behovable—[playeth -a needful part]—; but all shall be well"<br /> -<br /></p> - - -<p>After this the Lord brought to my mind the longing -that I had to Him afore. And I saw that -nothing letted me but sin. And so I looked, generally, -upon us all, and methought: <i>If sin had not been, we should -all have been clean and like to our Lord, as He made us.</i></p> - -<p>And thus, in my folly, afore this time often I -wondered why by the great foreseeing wisdom of God -the beginning of sin was not letted: for then, methought, -all should have been well. This stirring [of mind] was<span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span> -much to be forsaken, but nevertheless mourning and -sorrow I made therefor, without reason and discretion.</p> - -<p>But Jesus, who in this Vision informed me of all that -is needful to me, answered by this word and said: <i>It -behoved that there should be sin;<a name="FNanchor_1_124" id="FNanchor_1_124"></a><a href="#Footnote_1_124" class="fnanchor">[1]</a> but all shall be well, and all -shall be well, and all manner of thing shall be well.</i></p> - -<p>In this naked word <i>sin</i>, our Lord brought to my -mind, generally, <i>all that is not good</i>, and the shameful -despite and the utter noughting<a name="FNanchor_2_125" id="FNanchor_2_125"></a><a href="#Footnote_2_125" class="fnanchor">[2]</a> that He bare for us in -this life, and His dying; and all the pains and passions -of all His creatures, ghostly and bodily; (for we be -all partly noughted, and we shall be noughted following -our Master, Jesus, till we be full purged, that is to say, -till we be fully noughted of our deadly flesh and of all -our inward affections which are not very good;) and the -beholding of this, with all pains that ever were or ever -shall be,—and with all these I understand the Passion -of Christ for most pain, and overpassing. All this was -shewed in a touch and quickly passed over into comfort: -for our good Lord would not that the soul were affeared -of this terrible sight.</p> - -<p>But I saw not <i>sin</i>: for I believe it hath no manner of -substance nor no part of being, nor could it be known -but by the pain it is cause of.</p> - -<p>And thus<a name="FNanchor_3_126" id="FNanchor_3_126"></a><a href="#Footnote_3_126" class="fnanchor">[3]</a> pain, <i>it</i> is something, as to my sight, for a -time; for it purgeth, and maketh us to know ourselves -and to ask mercy. For the Passion of our Lord is comfort -to us against all this, and so is His blessed will.<span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span> -And for the tender love that our good Lord hath to all -that shall be saved, He comforteth readily and sweetly, -signifying thus: <i>It is sooth<a name="FNanchor_4_127" id="FNanchor_4_127"></a><a href="#Footnote_4_127" class="fnanchor">[4]</a> that sin is cause of all this -pain; but all shall be well, and all shall be well, and all -manner [of] thing shall be well.</i></p> - -<p>These words were said full tenderly, showing no -manner of blame to me nor to any that shall be saved. -Then were it a great unkindness<a name="FNanchor_5_128" id="FNanchor_5_128"></a><a href="#Footnote_5_128" class="fnanchor">[5]</a> to blame or wonder -on God for my sin, since He blameth not me for sin.</p> - -<p>And in these words I saw a marvellous high mystery -hid in God, which mystery He shall openly make known -to us in Heaven: in which knowing we shall verily see -the cause why He suffered sin to come. In which sight -we shall endlessly joy in our Lord God.<a name="FNanchor_6_129" id="FNanchor_6_129"></a><a href="#Footnote_6_129" class="fnanchor">[6]</a></p> - -<div class="footnote"> - -<p><a name="Footnote_1_124" id="Footnote_1_124"></a><a href="#FNanchor_1_124"><span class="label">[1]</span></a> "Synne is behovabil, but al shal be wel & al shal be wel & al -manner of thyng shal be wele."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_125" id="Footnote_2_125"></a><a href="#FNanchor_2_125"><span class="label">[2]</span></a> Being made as nothing, set at nought.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_126" id="Footnote_3_126"></a><a href="#FNanchor_3_126"><span class="label">[3]</span></a> S. de Cressy has "this" instead of <i>thus</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_127" id="Footnote_4_127"></a><a href="#FNanchor_4_127"><span class="label">[4]</span></a> <i>i.e.</i> truth, an actual reality. See <a href="#CHAPTER_LXXXII">lxxxii.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_128" id="Footnote_5_128"></a><a href="#FNanchor_5_128"><span class="label">[5]</span></a> As it were, an unreasonable contravention of natural, filial trust.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_129" id="Footnote_6_129"></a><a href="#FNanchor_6_129"><span class="label">[6]</span></a> See also chap. <a href="#CHAPTER_LXI">lxi.</a> From the <i>Enchiridion</i> of Saint Augustine:—"All -things that exist, therefore, seeing that the Creator of them all -is supremely good, are themselves good. But because they are not like -their Creator, supremely and unchangeably good, their good may be -diminished and increased. But for good to be diminished is an evil, -although, however much it may be diminished, it is necessary, if the -being is to continue, that some good should remain to constitute the -being. For however small or of whatever kind the being may be, the -good which makes it a being cannot be destroyed without destroying -the being itself.... So long as a being is in process of corruption, -there is in it some good of which it is being deprived; and if a part of -the being should remain which cannot be corrupted, this will certainly -be an incorruptible being, and accordingly the process of corruption -will result in the manifestation of this great good. But if it do not -cease to be corrupted, neither can it cease to possess good of which -corruption may deprive it. But if it should be thoroughly and completely -consumed by corruption, there will then be no good left, -because there will be no being. Wherefore corruption can consume -the good only by consuming the being. Every being, therefore, is a -good; a great good, if it cannot be corrupted; a little good, if it can: -but in any case, only the foolish or ignorant will deny that it is a good. -And if it be wholly consumed by corruption, then the corruption itself -must cease to exist, as there is no being left in which it can dwell." -</p> -<p> -Chap. x. "By the Trinity, thus supremely and equally and unchangeably -good, all things were created; and these are not supremely -and equally and unchangeably good, but yet they are good, even taken -separately. Taken as a whole, however, they are very good, because -their <i>ensemble</i> constitutes the universe in all its wonderful order and -beauty."—<i>The Works of Aurelius Augustine, Bishop of Hippo</i>, (Edited by -the Rev. Marcus Dods, D.D.), vol. ix.</p></div> -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span></p> - - - -<h3><a name="CHAPTER_XXVIII" id="CHAPTER_XXVIII">CHAPTER XXVIII</a></h3> - -<p style="text-align:center">"Each brotherly compassion that man hath on his fellow -Christians, with charity, it is Christ in him"<br /> -<br /></p> - - -<p>Thus I saw how Christ hath compassion on us for -the cause of sin. And right as I was afore in the -[Shewing of the] Passion of Christ fulfilled with pain -and compassion, like so in this [sight] I was fulfilled, in -part, with compassion of all mine even-Christians—for -that well, well beloved people that shall be saved. For -God's servants, Holy Church, shall be shaken in sorrow -and anguish, tribulation in this world, as men shake a -cloth in the wind.</p> - -<p>And as to this our Lord answered in this manner: <i>A -great thing shall I make hereof in Heaven of endless worship -and everlasting joys.</i></p> - -<p>Yea, so far forth I saw, that our Lord joyeth of the -tribulations of His servants, with ruth and compassion. -On each person that He loveth, to His bliss for to bring -[them], He layeth something that is no blame in His -sight, whereby they are blamed and despised in this<span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span> -world, scorned, mocked,<a name="FNanchor_1_130" id="FNanchor_1_130"></a><a href="#Footnote_1_130" class="fnanchor">[1]</a> and outcasted. And this He -doeth for to hinder the harm that they should take -from the pomp and the vain-glory of this wretched life, -and make their way ready to come to Heaven, and -up-raise them in His bliss everlasting. For He saith: -<i>I shall wholly break you of your vain affections and your vicious -pride; and after that I shall together gather you, and make you -mild and meek, clean and holy, by oneing to me.</i></p> - -<p>And then I saw that each kind compassion that man -hath on his even-Christians with charity, it is Christ in -him.</p> - -<p>That same noughting that was shewed in His Passion, -it was shewed again here in this Compassion. Wherein -were two manner of understandings in our Lord's meaning. -The one was the bliss that we are brought to, -wherein He willeth that we rejoice. The other is for -comfort in our pain: for He willeth that we perceive -that it shall all be turned to worship and profit by virtue -of His passion, that we perceive that we suffer not alone -but with Him, and see Him to be our Ground, and that -we see His pains and His noughting passeth so far all -that we may suffer, that it may not be fully thought.</p> - -<p>The beholding of this will save us from murmuring<a name="FNanchor_2_131" id="FNanchor_2_131"></a><a href="#Footnote_2_131" class="fnanchor">[2]</a> -and despair in the feeling of our pains. And if we see -soothly that our sin deserveth it, yet His love excuseth -us, and of His great courtesy He doeth away all our -blame, and beholdeth us with ruth and pity as children -innocent and unloathful.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_130" id="Footnote_1_130"></a><a href="#FNanchor_1_130"><span class="label">[1]</span></a> "Something that is no lak in his syte, whereby thei are lakid & -dispisyd in thys world, scornyd" (a word like "rapyd"—probably -"mokyd," as in S. de Cressy) "& outcasten."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_131" id="Footnote_2_131"></a><a href="#FNanchor_2_131"><span class="label">[2]</span></a> "gruching."</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span></p> - - - -<h3><a name="CHAPTER_XXIX" id="CHAPTER_XXIX">CHAPTER XXIX</a></h3> - -<p style="text-align:center">"How could all be well, for the great harm that is come -by sin to the creature?"<br /> -<br /></p> - - -<p>But in this I stood beholding things general, troublously -and mourning, saying thus to our Lord in -my meaning, with full great dread: <i>Ah! good Lord, how -might all be well, for the great hurt that is come, by sin, to -the creature?</i> And here I desired, as far as I durst, to -have some more open declaring wherewith I might be -eased in this matter.</p> - -<p>And to this our blessed Lord answered full meekly -and with full lovely cheer, and shewed that Adam's sin -was the most harm that ever was done, or ever shall be, -to the world's end; and also He shewed that this [sin] -is openly known in all Holy Church on earth. Furthermore -He taught that I should behold the glorious -Satisfaction<a name="FNanchor_1_132" id="FNanchor_1_132"></a><a href="#Footnote_1_132" class="fnanchor">[1]</a>: for this Amends-making<a name="FNanchor_2_133" id="FNanchor_2_133"></a><a href="#Footnote_2_133" class="fnanchor">[2]</a> is more pleasing -to God and more worshipful, without comparison, than -ever was the sin of Adam harmful. Then signifieth our -blessed Lord thus in this teaching, that we should take -heed to this: <i>For since I have made well the most harm, -then it is my will that thou know thereby that I shall make well -all that is less.</i></p> - -<div class="footnote"> - -<p><a name="Footnote_1_132" id="Footnote_1_132"></a><a href="#FNanchor_1_132"><span class="label">[1]</span></a> "asyeth" = <i>asseth</i>, Satisfying, Fulfilment. -See <a href="#Footnote_5_35">note</a> for p. 2.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_133" id="Footnote_2_133"></a><a href="#FNanchor_2_133"><span class="label">[2]</span></a> "asyeth making". See preceding note.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span></p> - - - -<h3><a name="CHAPTER_XXX" id="CHAPTER_XXX">CHAPTER XXX</a></h3> - -<p style="text-align:center">"Two parts of Truth: the part that is open: our Saviour -and our salvation;—and the part that is hid and shut up from -us: all beside our salvation"<br /> -<br /></p> - - -<p>He gave me understanding of two parts [of truth]. -The one part is our Saviour and our salvation. -This blessed part is open and clear and fair and light, -and plenteous,—for all mankind that is of good will, and -shall be, is comprehended in this part. Hereto are we -bounden of God, and drawn and counselled and taught -inwardly by the Holy Ghost and outwardly by Holy -Church in the same grace. In this willeth our Lord that -we be occupied, joying in Him; for He enjoyeth in us. -The more plenteously that we take of this, with reverence -and meekness, the more thanks we earn of Him and -the more speed<a name="FNanchor_1_134" id="FNanchor_1_134"></a><a href="#Footnote_1_134" class="fnanchor">[1]</a> to ourselves, thus—may we say—enjoying -<i>our</i> part of our Lord. The other [part] is hid -and shut up from us: that is to say, all that is beside our -salvation. For it is our Lord's privy counsel, and it -belongeth to the royal lordship of God to have His -privy counsel in peace, and it belongeth to His servant, -for obedience and reverence, not to learn<a name="FNanchor_2_135" id="FNanchor_2_135"></a><a href="#Footnote_2_135" class="fnanchor">[2]</a> wholly His -counsel. Our Lord hath pity and compassion on us for -that some creatures make themselves so busy therein; -and I am sure if we knew how much we should please -Him and ease ourselves by leaving it, we would. The<span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span> -saints that be in Heaven, they will to know nothing but -that which our Lord willeth to shew them: and also -their charity and their desire is ruled after the will of our -Lord: and thus ought we to will, like to them. Then -shall we nothing will nor desire but the will of our -Lord, as they do: for we are all one in God's seeing.</p> - -<p>And here was I learned that we shall trust and rejoice -only in our Saviour, blessed Jesus, for all thing.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_134" id="Footnote_1_134"></a><a href="#FNanchor_1_134"><span class="label">[1]</span></a> <i>i.e.</i> profit.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_135" id="Footnote_2_135"></a><a href="#FNanchor_2_135"><span class="label">[2]</span></a> "It longyth to the ryal Lordship of God to have his privy councell -in pece, and it longyth to his servant for obedience and reverens not to -wel wetyn his counselye."</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_XXXI" id="CHAPTER_XXXI">CHAPTER XXXI</a></h3> - -<p style="text-align:center">"The Spiritual Thirst (which was in Him from without -beginning) is desire in Him as long as we be in need, drawing -us up to His Bliss"<br /> -<br /></p> - - -<p>And thus our good Lord answered to all the questions -and doubts that I might make, saying full -comfortably: <i>I may make all thing well, I can make all -thing well, I will make all thing well, and I shall make all -thing well; and thou shalt see thyself that all manner of thing -shall be well.</i></p> - -<p>In that He saith, <i>I may</i>, I understand [it] for the -Father; and in that He saith, <i>I can</i>, I understand [it] for -the Son; and where He saith, <i>I will</i>, I understand [it] -for the Holy Ghost; and where He saith, <i>I shall</i>, I -understand [it] for the unity of the blessed Trinity: three -Persons and one Truth; and where He saith, <i>Thou shalt -see thyself</i>, I understand the oneing of all mankind that -shall be saved unto the blessed Trinity. And in these -five words God willeth we be enclosed in rest and in -peace.</p> - -<p><span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span></p> - -<p>Thus shall the Spiritual Thirst of Christ have an -end. For this is the Spiritual Thirst of Christ: the love-longing -that lasteth, and ever shall, till we see that sight -on Doomsday. For we that shall be saved and shall be -Christ's joy and His bliss, some be yet here and some be -to come, and so shall some be, unto that day. Therefore -this is His thirst and love-longing, to have us altogether -whole in Him, to His bliss,—as to my sight. For -we be not now as fully whole in Him as we shall be -then.</p> - -<p>For we know in our Faith, and also it was shewed in -all [the Revelations] that Christ Jesus is both God and -man. And anent the Godhead, He is Himself highest -bliss, and was, from without beginning, and shall be, -without end: which endless bliss may never be heightened -nor lowered in itself. For this was plenteously seen in -every Shewing, and specially in the Twelfth, where He -saith: <i>I am that [which] is highest</i>. And anent Christ's -Manhood, it is known in our Faith, and also [it was] -shewed, that He, with the virtue of Godhead, for love, -to bring us to His bliss suffered pains and passions, and -died. And these be the works of Christ's Manhood -wherein He rejoiceth; and that shewed He in the Ninth -Revelation, where He saith: <i>It is a joy and bliss and -endless pleasing to me that ever I suffered Passion for thee.</i> And -this is the bliss of Christ's <i>works</i>, and thus he signifieth -where He saith in that same Shewing: we be His bliss, -we be His meed, we be His worship, we be His crown.</p> - -<p>For anent that Christ is our Head, He is glorified and -impassible; and anent His Body in which all His members -are knit, He is not yet fully glorified nor all -impassible. Therefore the same desire and thirst that<span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span> -He had upon the Cross (which desire, longing, and thirst, -as to my sight, was in Him from without beginning) the -same hath He yet, and shall [have] unto the time that the -last soul that shall be saved is come up to His bliss.</p> - -<p>For as verily as there is a property in God of ruth and -pity, so verily there is a property in God of thirst and -longing. (And of the virtue of this longing in Christ, -<i>we</i> have to long again to Him: without which no soul -cometh to Heaven.) And this property of longing and -thirst cometh of the endless Goodness of God, even as -the property of pity cometh of His endless Goodness. -And though longing and pity are two sundry properties, -as to my sight, in this standeth the point of the Spiritual -Thirst: which is <i>desire in Him as long as we be in need</i>, -drawing us up to His bliss. And all this was seen in -the Shewing of Compassion: for that shall cease on -Doomsday.</p> - -<p>Thus He hath ruth and compassion on us, and He -hath longing to have us; but His wisdom and His love -suffereth not the end to come till the best time.</p> - -<hr class="chap" /> - -<h3><a name="CHAPTER_XXXII" id="CHAPTER_XXXII">CHAPTER XXXII</a></h3> - -<p style="text-align:center">"There be deeds evil done in our sight, and so great harms -taken, that it seemeth to us that it were impossible that ever it -should come to good end." "That Great Deed ordained ... -by which our Lord God shall make all things well"<br /> -<br /></p> - - -<p>One time our good Lord said: <i>All thing shall be well</i>; -and another time he said: <i>Thou shalt see thyself that -all</i> <span class="smcap">manner</span> <i>[of] thing shall be well</i>; and in these two [sayings] -the soul took sundry understandings.</p> - -<p><span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span></p> - -<p>One was that He willeth we know that not only He -taketh heed to noble things and to great, but also to little -and to small, to low and to simple, to one and to other. -And so meaneth He in that He saith: <span class="smcap">All manner of -things</span> <i>shall be well</i>. For He willeth we know that the -least thing shall not be forgotten.</p> - -<p>Another understanding is this, that there be deeds evil -done in our sight, and so great harms taken, that it -seemeth to us that it were impossible that ever it should -come to good end. And upon this we look, sorrowing -and mourning therefor, so that we cannot resign us unto -the blissful beholding of God as we should do. And -the cause of this is that the use of our reason is now so -blind, so low, and so simple, that we cannot know that -high marvellous Wisdom, the Might and the Goodness -of the blissful Trinity. And thus signifieth He when He -saith: <span class="smcap">Thou shalt see thyself</span> <i>if<a name="FNanchor_1_136" id="FNanchor_1_136"></a><a href="#Footnote_1_136" class="fnanchor">[1]</a> all manner of things -shall be well</i>. As if He said: <i>Take now heed faithfully and -trustingly, and at the last end thou shalt verily see it in -fulness of joy</i>.</p> - -<p>And thus in these same five words aforesaid: <i>I may -make all things well</i>, etc., I understand a mighty comfort -of all the works of our Lord God that are yet to come. -There is a Deed the which the blessed Trinity shall do -in the last Day, as to my sight, and when the Deed shall -be, and how it shall be done, is unknown of all creatures -that are beneath Christ, and shall be till when it is done.</p> - -<p>["The Goodness and the Love of our Lord God -will that we wit [know] that it shall be; And the -Might and the Wisdom of him by the same Love will<span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span> -hill [conceal] it, and hide it from us what it shall be, -and how it shall be done."]<a name="FNanchor_2_137" id="FNanchor_2_137"></a><a href="#Footnote_2_137" class="fnanchor">[2]</a></p> - -<p>And the cause why He willeth that we know [this -Deed shall be], is for that He would have us the more -eased in our soul and [the more] set at peace in love<a name="FNanchor_3_138" id="FNanchor_3_138"></a><a href="#Footnote_3_138" class="fnanchor">[3]</a>—leaving -the beholding of all troublous things that might -keep us back from true enjoying of Him. This is that -Great Deed ordained of our Lord God from without -beginning, treasured and hid in His blessed breast, only -known to Himself: by which He shall make all things -well.</p> - -<p>For like as the blissful Trinity made all things of -nought, right so the same blessed Trinity shall make -well all that is not well.</p> - -<p>And in this sight I marvelled greatly and beheld -our Faith, marvelling thus: Our Faith is grounded -in God's word, and it belongeth to our Faith that we -believe that God's word shall be saved in all things; -and one point of our Faith is that many creatures shall -be condemned: as angels that fell out of Heaven for -pride, which be now fiends; and man<a name="FNanchor_4_139" id="FNanchor_4_139"></a><a href="#Footnote_4_139" class="fnanchor">[4]</a> in earth that -dieth out of the Faith of Holy Church: that is to say, -they that be heathen men; and also man<a name="FNanchor_5_140" id="FNanchor_5_140"></a><a href="#Footnote_5_140" class="fnanchor">[5]</a> that hath -received Christendom and liveth unchristian life and -so dieth out of charity: all these shall be condemned -to hell without end, as Holy Church teacheth me to -believe. And all this [so] standing,<a name="FNanchor_6_141" id="FNanchor_6_141"></a><a href="#Footnote_6_141" class="fnanchor">[6]</a> methought it was -impossible that all manner of things should be well, as -our Lord shewed in the same time.</p> - -<p><span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span></p> -<p>And as to this I had no other answer in Shewing -of our Lord God but this: <i>That which is impossible to -thee is not impossible to me: I shall save my word in all -things and I shall make all things well.</i> Thus I was taught, -by the grace of God, that I should steadfastly hold -me in the Faith as I had aforehand understood, [and] -therewith that I should firmly believe that all things -shall be well, as our Lord shewed in the same time.</p> - -<p>For this is the Great Deed that our Lord shall do, -in which Deed He shall save His word and He -shall make all well that is not well. How it shall -be done there is no creature beneath Christ that -knoweth it, nor shall know it till it is done; according -to the understanding that I took of our Lord's -meaning in this time.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_136" id="Footnote_1_136"></a><a href="#FNanchor_1_136"><span class="label">[1]</span></a> "if" = "that." (Acts xxvi. 8.)</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_137" id="Footnote_2_137"></a><a href="#FNanchor_2_137"><span class="label">[2]</span></a> Inserted from Serenus de Cressy's version.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_138" id="Footnote_3_138"></a><a href="#FNanchor_3_138"><span class="label">[3]</span></a> "pecid in love—levyng the beholdyng of al tempests that might -letten us of trew enjoyeng in hym." S. de Cressy: "let us of true enjoying -in him."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_139" id="Footnote_4_139"></a><a href="#FNanchor_4_139"><span class="label">[4]</span></a> S. de Cressy, "many."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_140" id="Footnote_5_140"></a><a href="#FNanchor_5_140"><span class="label">[5]</span></a> S. de Cressy, "many."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_141" id="Footnote_6_141"></a><a href="#FNanchor_6_141"><span class="label">[6]</span></a> "stondyng al this."</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_XXXIII" id="CHAPTER_XXXIII">CHAPTER XXXIII</a></h3> - -<p style="text-align:center">"It is God's will that we have great regard to all His deeds -that He hath done, but evermore it needeth us to leave the -beholding what the Deed shall be"<br /> -<br /></p> - - -<p>And yet in this I desired, as [far] as I durst, that I -might have full sight of Hell and Purgatory. -But it was not my meaning to make proof of anything -that belongeth to the Faith: for I believed soothfastly -that Hell and Purgatory is for the same end that -Holy Church teacheth, but my meaning was that I -might have seen, for learning in all things that belong -to my Faith: whereby I might live the more to God's -worship and to my profit.</p> - -<p><span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span></p> - -<p>But for [all] my desire, I could<a name="FNanchor_1_142" id="FNanchor_1_142"></a><a href="#Footnote_1_142" class="fnanchor">[1]</a> [see] of this right -nought, save as it is aforesaid in the First Shewing, -where I saw that the devil is reproved of God and -endlessly condemned. In which sight I understood as -to all creatures that are of the devil's condition in this -life, and therein end, that there is no more mention -made of them afore God and all His Holy than of -the devil,—notwithstanding that they be of mankind—whether -they be christened or not.</p> - -<p>For though the Revelation was made of goodness in -which was made little mention of evil, yet I was not -drawn thereby from any point of the Faith that Holy -Church teacheth me to believe. For I had sight of -the Passion of Christ in diverse Shewings,—the First, -the Second, the Fifth, and the Eighth,—wherein I had -in part a feeling of the sorrow of our Lady, and of His -true friends that saw Him in pain; but I saw not so -properly specified the Jews that did Him to death. -Notwithstanding I knew in my Faith that they were -accursed and condemned without end, saving those that -converted, by grace. And I was strengthened and -taught generally to keep me in the Faith in every point, -and in all as I had before understood: hoping that I was -therein with the mercy and the grace of God; desiring -and praying in my purpose that I might continue therein -unto my life's end.</p> - -<p>And it is God's will that we have great regard to all -His deeds that He hath done, but evermore it needeth -us to leave the beholding what the Deed shall be. And -let us desire to be like our brethren which be saints in -Heaven, that will right nought but God's will and are<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span> -well pleased both with hiding and with shewing. For I -saw soothly in our Lord's teaching, the more we busy -us to know His secret counsels in this or any other -thing, the farther shall we be from the knowing thereof.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_142" id="Footnote_1_142"></a><a href="#FNanchor_1_142"><span class="label">[1]</span></a> "I coude of this right nowte."</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_XXXIV" id="CHAPTER_XXXIV">CHAPTER XXXIV</a></h3> - -<p style="text-align:center">"All that is speedful for us to learn and to know, full -courteously will our Lord shew us"<br /> -<br /></p> - - -<p>Our Lord God shewed two manner of secret things. -One is this great Secret [Counsel] with all the privy -points that belong thereto: and these secret things He -willeth we should know [as <i>being</i>, but as] <i>hid</i> until the -time that He will clearly shew them to us. The other -are the secret things that He willeth to make open and -known to us; for He would have us understand that -it is His will that we should know them. They are -secrets to us not only for that He willeth that they be -secrets to us, but they are secrets to us for our blindness -and our ignorance; and thereof He hath great -ruth, and therefore He will Himself make them more -open to us, whereby we may know Him and love Him -and cleave to Him. For all that is speedful for us to -learn and to know, full courteously will our Lord shew -us: and [of] that is this [Shewing], with all the preaching -and teaching of Holy Church.</p> - -<p>God shewed full great pleasance that He hath in all -men and women that mightily and meekly and with all -their will take the preaching and teaching of Holy -Church. For it is His Holy Church: He is the Ground,<span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span> -He is the Substance, He is the Teaching, He is the -Teacher, He is the End, He is the Meed for which -every kind soul travaileth.</p> - -<p>And <i>this</i> [of the Shewing] is [made] known, and shall -be known to every soul to which the Holy Ghost declareth -it. And I hope truly that all those that seek -this, He shall speed: for they seek God.</p> - -<p>All this that I have now told, and more that I shall -tell after, is comforting against sin. For in the Third -Shewing when I saw that God doeth all that is done, I -saw no sin: and then I saw that all <i>is</i> well. But when -God shewed me for sin, then said He: <i>All</i> <span class="smcap">shall</span> <i>be well</i>.</p> - -<hr class="chap" /> - -<h3><a name="CHAPTER_XXXV" id="CHAPTER_XXXV">CHAPTER XXXV</a></h3> - -<p style="text-align:center">"I desired to learn assuredly as to a certain creature that I -loved.... It is more worship to God to behold Him in <i>all</i> -than in any special thing"<br /> -<br /></p> - - -<p>And when God Almighty had shewed so plenteously -and joyfully of His Goodness, I desired to learn -assuredly as to a certain creature that I loved, if it -should continue in good living, which I hoped by the -grace of God was begun. And in this desire for a <i>singular</i> -Shewing, it seemed that I hindered myself: for I was -not taught in this time. And then was I answered in -my reason, as it were by a friendly intervenor<a name="FNanchor_1_143" id="FNanchor_1_143"></a><a href="#Footnote_1_143" class="fnanchor">[1]</a>: <i>Take it</i> -<span class="smcap">generally,</span> <i>and behold the graciousness of the Lord God as He -sheweth to thee: for it is more worship to God to behold Him</i><span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a></span> -<i>in all than in any special thing</i>. And therewith I learned -that it is more worship to God to know all-thing in -general, than to take pleasure in any special thing. And -if I should do wisely according to this teaching, I should -not only be glad for nothing in special, but I should not -be greatly distressed for no manner of thing<a name="FNanchor_2_144" id="FNanchor_2_144"></a><a href="#Footnote_2_144" class="fnanchor">[2]</a>: for <span class="smcap">All</span> -<i>shall be well</i>. For the fulness of joy is to behold God in -<i>all</i>: for by the same blessed Might, Wisdom, and Love, -that He made all-thing, to the same end our good Lord -leadeth it continually, and thereto Himself shall bring -it; and when it is time we shall see it. And the ground -of this was shewed in the First [Revelation], and more -openly in the Third, where it saith: <i>I saw God in a -point</i>.</p> - -<p>All that our Lord doeth is rightful, and that which -He suffereth<a name="FNanchor_3_145" id="FNanchor_3_145"></a><a href="#Footnote_3_145" class="fnanchor">[3]</a> is worshipful: and in these two is comprehended -good and ill: for all that is good our Lord -doeth, and that which is evil our Lord suffereth. I say -not that any evil is worshipful, but I say the sufferance -of our Lord God is worshipful: whereby His Goodness -shall be known, without end, in His marvellous meekness -and mildness, by the working of mercy and grace.</p> - -<p><i>Rightfulness</i> is that thing that is so good that [it] may -not be better than it is. For God Himself is very -Rightfulness, and all His works are done rightfully as -they are ordained from without beginning by His high -Might, His high Wisdom, His high Goodness. And -right as He ordained unto the best, right so He worketh -continually, and leadeth it to the same end; and He is -ever full-pleased with Himself and with all His works.<span class="pagenum"><a name="Page_72" id="Page_72">[Pg 72]</a></span> -And the beholding of this blissful accord is full sweet -to the soul that seeth by grace. All the souls that -shall be saved in Heaven without end be made rightful -in the sight of God, and by His own goodness: in -which rightfulness we are endlessly kept, and marvellously, -above all creatures.</p> - -<p>And <i>Mercy</i> is a working that cometh of the goodness -of God, and it shall last in working all along, as -sin is suffered to pursue rightful souls. And when sin -hath no longer leave to pursue, then shall the working -of mercy cease, and then shall all be brought to rightfulness -and therein stand without end.</p> - -<p>And by His sufferance we fall; and in His blissful -Love with His Might and His Wisdom we are kept; and -by mercy and grace we are raised to manifold more joys.</p> - -<p>Thus in Rightfulness and Mercy He willeth to be -known and loved, now and without end. And the soul -that wisely beholdeth it in grace, it is well pleased with -both, and endlessly enjoyeth.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_143" id="Footnote_1_143"></a><a href="#FNanchor_1_143"><span class="label">[1]</span></a> "A friendful mene" = intermediary (person or thing), medium: -compare chaps. <a href="#CHAPTER_XIX">xix.</a>, <a href="#CHAPTER_LV">lv.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_144" id="Footnote_2_144"></a><a href="#FNanchor_2_144"><span class="label">[2]</span></a> See xxxvi. <a href="#Page_74">74.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_145" id="Footnote_3_145"></a><a href="#FNanchor_3_145"><span class="label">[3]</span></a> <i>i.e.</i> alloweth.</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_XXXVI" id="CHAPTER_XXXVI">CHAPTER XXXVI</a></h3> - -<p style="text-align:center">"My sin shall not hinder His Goodness working.... A -deed shall be done—as we come to Heaven—and it may be -known here in part;—though it be truly taken for the general -Man, yet it excludeth not the special. For what our good -Lord will do by His poor creatures, it is now unknown to me"<br /> -<br /></p> - - -<p>Our Lord God shewed that a deed shall be done, -and Himself shall do it, and I shall do nothing but -sin, and my sin shall not hinder<a name="FNanchor_1_146" id="FNanchor_1_146"></a><a href="#Footnote_1_146" class="fnanchor">[1]</a> His Goodness working.<span class="pagenum"><a name="Page_73" id="Page_73">[Pg 73]</a></span> -And I saw that the beholding of this is a heavenly joy in -a fearing soul which evermore kindly by grace desireth -God's will. This deed shall be begun here, and it shall -be worshipful to God and plenteously profitable to His -lovers in earth; and ever as we come to Heaven we -shall see it in marvellous joy, and it shall last thus in -working unto the last Day; and the worship and the -bliss of it shall last in Heaven afore God and all His -Holy [ones] for ever.</p> - -<p>Thus was this deed seen and understood in our Lord's -signifying: and the cause why He shewed it is to make -us rejoice in Him and in all His works. When I saw -His Shewing continued, I understood that it was shewed -for a great thing that was for to come, which thing God -shewed that He Himself should do it: which deed hath -these properties aforesaid. And this shewed He well -blissfully, signifying that I should take it myself faithfully -and trustingly.</p> - -<p>But what this deed should be was kept secret from -me.</p> - -<p>And in this I saw that He willeth not that we dread -to know the things that He sheweth: He sheweth them -because He would have us know them; by which -knowing He would have us love Him and have pleasure -and endlessly enjoy in Him. For the great love that He -hath to us He sheweth us all that is worshipful and -profitable for the time. And the things that He will -now have privy, yet of His great goodness He sheweth -them <i>close</i>: in which shewing He willeth that we believe -and understand that we shall see the same verily in His -endless bliss. Then ought we to rejoice in Him for all -that He sheweth and all that He hideth; and if we<span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span> -steadily<a name="FNanchor_2_147" id="FNanchor_2_147"></a><a href="#Footnote_2_147" class="fnanchor">[2]</a> and meekly do thus, we shall find therein great -ease; and endless thanks we shall have of Him therefor.</p> - -<p>And this is the understanding of this word:—That it -shall be done for me, meaneth that it shall be done for -the general Man: that is to say, all that shall be saved. -It shall be worshipful and marvellous and plenteous, and -God Himself shall do it; and this shall be the highest -joy that may be, to behold the deed that God Himself -shall do, and man shall do right nought but sin. Then -signifieth our Lord God thus, as if He said: <i>Behold and -see! Here hast thou matter of meekness, here hast thou -matter of love, here hast thou matter to make nought of<a name="FNanchor_3_148" id="FNanchor_3_148"></a><a href="#Footnote_3_148" class="fnanchor">[3]</a> thyself, -here hast thou matter to enjoy in me;—and, for my love, -enjoy [thou] in me: for of all things, therewith mightest thou -please me most</i>.</p> - -<p>And as long as we are in this life, what time that we -by our folly turn us to the beholding of the reproved, -tenderly our Lord God toucheth us and blissfully calleth -us, saying in our soul: <i>Let be all thy love, my dearworthy -child: turn thee to me—I am enough to thee—and enjoy in thy -Saviour and in thy salvation</i>. And that this is our Lord's -working in us, I am sure the soul that hath understanding<a name="FNanchor_4_149" id="FNanchor_4_149"></a><a href="#Footnote_4_149" class="fnanchor">[4]</a> -therein by grace shall see it and feel it.</p> - -<p>And though it be so that this deed be truly taken for -the general Man, yet it excludeth not the special. For -what our good Lord will do by His poor creatures, it is -now unknown to me.</p> - -<p>But this deed and that other aforesaid, they are not -both one but two sundry. This deed shall be done<span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span> -sooner (and that [time] shall be as we come to Heaven), -and to whom our Lord giveth it, it may be known here -in part. But that Great Deed aforesaid shall neither be -known in Heaven nor earth till it is done.</p> - -<p>And moreover He gave special understanding and -teaching of working of miracles, as thus:—<i>It is known -that I have done miracles here afore, many and diverse, high -and marvellous, worshipful and great. And so as I have -done, I do now continually, and shall do in coming of time</i>.</p> - -<p>It is known that afore miracles come sorrow and -anguish and tribulation<a name="FNanchor_5_150" id="FNanchor_5_150"></a><a href="#Footnote_5_150" class="fnanchor">[5]</a>; and that is for that we should -know our own feebleness and our mischiefs that we are -fallen in by sin, to meeken us and make us to dread God -and cry for help and grace. Miracles come after that, -and they come of the high Might, Wisdom, and Goodness -of God, shewing His virtue and the joys of Heaven -so far at it may be in this passing life: and that to -strengthen our faith and to increase our hope, in charity. -Wherefore it pleaseth Him to be known and worshipped -in miracles. Then signifieth He thus: He willeth that -we be not borne over low for sorrow and tempests that -fall to us: for it hath ever so been afore miracle-coming.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_146" id="Footnote_1_146"></a><a href="#FNanchor_1_146"><span class="label">[1]</span></a> "lettyn his goodnes werkyng."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_147" id="Footnote_2_147"></a><a href="#FNanchor_2_147"><span class="label">[2]</span></a> "wilfully."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_148" id="Footnote_3_148"></a><a href="#FNanchor_3_148"><span class="label">[3]</span></a> "to nowten."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_149" id="Footnote_4_149"></a><a href="#FNanchor_4_149"><span class="label">[4]</span></a> "is a perceyvid" (S. de Cressy, "pearced"; Collins, "pierced";) = has -perception.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_150" id="Footnote_5_150"></a><a href="#FNanchor_5_150"><span class="label">[5]</span></a> See <a href="#CHAPTER_V">v.</a>, <a href="#CHAPTER_XLVIII">xlviii.</a>, <a href="#CHAPTER_LIX">lix.</a>, <a href="#CHAPTER_LXI">lxi.</a></p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_XXXVII" id="CHAPTER_XXXVII">CHAPTER XXXVII</a></h3> - -<p style="text-align:center">"In every soul that shall be saved is a Godly Will that never -assented to sin, nor ever shall."—"For failing of Love on our -part, therefore is all our travail"<br /> -<br /></p> - - -<p>God brought to my mind that I should sin. And for -pleasance that I had in beholding of Him, I -attended not readily to that shewing; and our Lord full<span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span> -mercifully abode, and gave me grace to attend. And -this shewing I took singularly to myself; but by all the -gracious comfort that followeth, as ye shall see, I was -learned to take it for all mine even-Christians: <i>all in -general and nothing in special</i>: though our Lord shewed me -that I should sin, by me alone is understood all.</p> - -<p>And therein I conceived a soft dread. And to this -our Lord answered: <i>I keep thee full surely</i>. This word -was said with more love and secureness and spiritual -keeping than I can or may tell. For as it was shewed -that [I]<a name="FNanchor_1_151" id="FNanchor_1_151"></a><a href="#Footnote_1_151" class="fnanchor">[1]</a> should sin, right so was the comfort shewed: -secureness and keeping for all mine even-Christians.</p> - -<p>What may make me more to love mine even-Christians -than to see in God that He loveth all that shall be saved -as it were all one soul?</p> - -<p>For in every soul that shall be saved is a Godly Will -that never assented to sin, nor ever shall. Right as -there is a beastly will in the lower part that may will -no good, right so there is a Godly Will in the higher -part, which will is so good that it may never will evil, -but ever good. And therefore we are that which He -loveth and endlessly we do that which Him pleaseth.</p> - -<p>This shewed our Lord in [shewing] the wholeness of -love that we stand in, in His sight: yea, that He loveth -us now as well while we are here, as He shall do while -we are there afore His blessed face. But for failing of -love on our part, therefore is all our travail.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_151" id="Footnote_1_151"></a><a href="#FNanchor_1_151"><span class="label">[1]</span></a> Perhaps the omitted word is "<i>all</i>"; but de Cressy has "I" as above: -"that I should sin."</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span></p> - - - -<h3><a name="CHAPTER_XXXVIII" id="CHAPTER_XXXVIII">CHAPTER XXXVIII</a></h3> - -<p style="text-align:center">In Heaven "the token of sin is turned to worship."—<i>Examples -thereof</i><br /> -<br /></p> - - -<p>Also God shewed that sin shall be no shame to man, -but worship. For right as to every sin is answering -a pain by truth, right so for every sin, to the same soul -is given a bliss by love: right as diverse sins are -punished with diverse pains according as they be grievous, -right so shall they be rewarded with diverse joys in -Heaven according as they have been painful and sorrowful -to the soul in earth. For the soul that shall come -to Heaven is precious to God, and the place so worshipful -that the goodness of God suffereth never that soul -to sin that shall come there without that the which sin -shall be rewarded; and it is made known without end, -and blissfully restored by overpassing worship.</p> - -<p>For in this Sight mine understanding was lifted up -into Heaven, and then God brought merrily to my mind -David, and others in the Old Law without number; and -in the New Law He brought to my mind first Mary -Magdalene, Peter and Paul, and those of Inde;<a name="FNanchor_1_152" id="FNanchor_1_152"></a><a href="#Footnote_1_152" class="fnanchor">[1]</a> and -Saint John of Beverley<a name="FNanchor_2_153" id="FNanchor_2_153"></a><a href="#Footnote_2_153" class="fnanchor">[2]</a>; and others also without<span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span> -number: how they are known in the Church in earth -with their sins, and it is to them no shame, but all -is turned for them to worship. And therefore our -courteous Lord sheweth [it thus] for them here in part -like as it is there in fulness: for there the token of sin is -turned to worship.</p> - -<p>And Saint John of Beverley, our Lord shewed him -full highly, in comfort to us for homeliness; and brought -to my mind how he is a dear neighbour,<a name="FNanchor_3_154" id="FNanchor_3_154"></a><a href="#Footnote_3_154" class="fnanchor">[3]</a> and of our knowing. -And God called him <i>Saint John of Beverley</i> plainly -as we do, and that with a most glad sweet cheer, shewing -that he is a full high saint in Heaven in His sight, -and a blissful. And with this he made mention that in -his youth and in his tender age he was a dearworthy -servant to God, greatly God loving and dreading, and -yet God suffered him to fall, mercifully keeping him -that he perished not, nor lost no time. And afterward -God raised him to manifold more grace, and by the -contrition and meekness that he had in his living, God -hath given him in Heaven manifold joys, overpassing<span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span> -that [which] he should have had if he had not fallen. -And that this is sooth, God sheweth in earth with -plenteous miracles doing about his body continually.</p> - -<p>And all this was to make us glad and merry in love.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_152" id="Footnote_1_152"></a><a href="#FNanchor_1_152"><span class="label">[1]</span></a> S. Thomas and S. Jude. According to tradition the Gospel was -carried to India by these Apostles.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_153" id="Footnote_2_153"></a><a href="#FNanchor_2_153"><span class="label">[2]</span></a> S. John of Beverley was consecrated Bishop of Hexham in 687, and -was afterwards Archbishop of York. "He founded the monastery of -Beverley in the midst of the wood called Deira, among the ruins of the -deserted Roman settlement of Pentuaria. This monastery, like so -many others of the Anglo-Saxons, was a double community of monks -and nuns. In 718 John retired for the remaining years of his life to -Beverley, where he died in 721 on the 7th of May.... He was -canonised in 1037. Henschenius the Bollandist, in the second tome of -May, has published books of the miracles wrought at the relicks of -St John of Beverley written by eye-witnesses. His sacred bones were -honourably translated into the church of Alfric, Archbishop of York, in -1037. A feast in honour of his translation was kept on the 25th of -October."—Alban Butler's <i>Lives of the Saints</i>, etc. -</p> -<p> -Perhaps the fact that the Saint's original Feast Day of the 7th of -May occurred on the second day of Julian's illness, had something to -do with his being brought to her mind a few days after with so much -vividness.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_154" id="Footnote_3_154"></a><a href="#FNanchor_3_154"><span class="label">[3]</span></a> "and browte to mynd how he is an hende neybor and of our -knowyng"—<i>i.e.</i> he was a countryman of our own. "hende" = near, -urbane, gentle.</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_XXXIX" id="CHAPTER_XXXIX">CHAPTER XXXIX</a></h3> - -<p style="text-align:center">"Sin is the sharpest scourge.... By contrition we are -made clean, by compassion we are made ready, and by true -longing towards God we are made worthy"<br /> -<br /></p> - - -<p>Sin is the sharpest scourge that any chosen soul may -be smitten with: which scourge thoroughly beateth<a name="FNanchor_1_155" id="FNanchor_1_155"></a><a href="#Footnote_1_155" class="fnanchor">[1]</a> -man and woman, and maketh him hateful in his own -sight, so far forth that afterwhile<a name="FNanchor_2_156" id="FNanchor_2_156"></a><a href="#Footnote_2_156" class="fnanchor">[2]</a> he thinketh himself -he is not worthy but as to sink in hell,—till [that time] -when contrition taketh him by touching of the Holy -Ghost, and turneth the bitterness into hopes of God's -mercy. And then He beginneth his wounds to heal, -and the soul to quicken [as it is] turned unto the life of -Holy Church. The Holy Ghost leadeth him to confession, -with all his will to shew his sins nakedly and -truly, with great sorrow and great shame that he hath -defouled the fair image of God. Then receiveth he -penance for every sin [as] enjoined by his doomsman<a name="FNanchor_3_157" id="FNanchor_3_157"></a><a href="#Footnote_3_157" class="fnanchor">[3]</a> -that is grounded in Holy Church by the teaching of the -Holy Ghost. And this is one meekness that greatly -pleaseth God; and also bodily sickness of God's sending, -and also sorrow and shame from without, and<span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span> -reproof, and despite of this world, with all manner of -grievance and temptations that we be cast in,<a name="FNanchor_4_158" id="FNanchor_4_158"></a><a href="#Footnote_4_158" class="fnanchor">[4]</a> bodily -and ghostly.</p> - -<p>Full preciously our Lord keepeth us when it seemeth -to us that we are near forsaken and cast away for our -sin and because we have deserved it. And because of -meekness that we get hereby, we are raised well-high -in God's sight by His grace, with so great contrition, -and also compassion, and true longing to God. Then -they be suddenly delivered from sin and from pain, and -taken up to bliss, and made even high saints.</p> - -<p>By contrition we are made clean, by compassion we -are made ready, and by true longing toward God we -are made worthy. These are three means, as I understand, -whereby that all souls come to heaven: that is to -say, that have been sinners in earth and shall be saved: -for by these three medicines it behoveth that every soul -be healed. Though the soul be healed, his wounds are -seen afore God,—not as wounds but as worships. And -so on the contrary-wise, as we be punished here with -sorrow and penance, we shall be rewarded in heaven -by the courteous love of our Lord God Almighty, who -willeth that none that come there lose his travail in any -degree. For He [be]holdeth sin as sorrow and pain to -His lovers, to whom He assigneth no blame, for love. -The meed that we shall receive shall not be little, but it -shall be high, glorious, and worshipful. And so shall -shame be turned to worship and more joy.</p> - -<p>But our courteous Lord willeth not that His servants -despair, for often nor for grievous falling: for our falling -hindereth<a name="FNanchor_5_159" id="FNanchor_5_159"></a><a href="#Footnote_5_159" class="fnanchor">[5]</a> not Him to love us. Peace and love are ever<span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span> -in us, being and working; but we be not alway in peace -and in love. But He willeth that we take heed thus -that He is Ground of all our whole life in love; and -furthermore that He is our everlasting Keeper and -mightily defendeth us against our enemies, that be full -fell and fierce upon us;—and so much our need is the -more for [that] we give them occasion by our falling.<a name="FNanchor_6_160" id="FNanchor_6_160"></a><a href="#Footnote_6_160" class="fnanchor">[6]</a></p> - -<div class="footnote"> - -<p><a name="Footnote_1_155" id="Footnote_1_155"></a><a href="#FNanchor_1_155"><span class="label">[1]</span></a> "al forbetyth." S. de Cressy: "all to beateth," Judges ix. 53.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_156" id="Footnote_2_156"></a><a href="#FNanchor_2_156"><span class="label">[2]</span></a> "otherwhile."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_157" id="Footnote_3_157"></a><a href="#FNanchor_3_157"><span class="label">[3]</span></a> S. de Cressy: "Dome's-man, <i>i.e.</i> Confessarius."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_158" id="Footnote_4_158"></a><a href="#FNanchor_4_158"><span class="label">[4]</span></a> MS. "will be cast in."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_159" id="Footnote_5_159"></a><a href="#FNanchor_5_159"><span class="label">[5]</span></a> letteth not Him to love us.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_160" id="Footnote_6_160"></a><a href="#FNanchor_6_160"><span class="label">[6]</span></a> See chap. <a href="#CHAPTER_LXXVIII">lxxviii.</a> In both passages the Brit. Mus. MS. seems to have -"him," not "hem" = them. The reading here might be: "For we -give <i>Him</i> occasion by our failing"—occasion to keep and defend us: -and so in lxxviii.: "He keepeth us mightily and mercifully in the time -that we are in our sin and among all our enemies that are full fell upon -us;—and so much we are in the more peril. For we give Him -occasion thereto and know not our own need." Or possibly the sense -is (1): He defendeth us "so much [as] our need is the more" [so much -more as]; and (2) "so much [more as] we are in the more peril." But -S. de Cressy's version has in both passages "them," and this reading -agrees with chap. <a href="#CHAPTER_LXXVI">lxxvi.</a>: "We have this [fear] by the stirring of our -enemy and by our own folly and blindness"—we who "fall often -into sin."</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_XL" id="CHAPTER_XL">CHAPTER XL</a></h3> - -<p style="text-align:center">"True love teacheth us that we should hate sin only for love." -"To me was shewed no harder hell than sin." "God willeth -that we endlessly hate the sin and endlessly love the soul, as God -loveth it"<br /> -<br /></p> - - -<p>This is a sovereign friendship of our courteous Lord -that He keepeth us so tenderly while we be in sin; -and furthermore He toucheth us full privily and sheweth -us our sin by the sweet light of mercy and grace. But<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span> -when we see our self so foul, then ween we that God -were wroth with us for our sin, and then are we stirred -of the Holy Ghost by contrition unto prayer and desire -for the amending of our life with all our mights, to -slacken the wrath of God, unto the time we find a rest -in soul and a softness in conscience. Then hope we that -God hath forgiven us our sins: and it is truth. And -then sheweth our courteous Lord Himself to the soul—well-merrily -and with glad cheer—with friendly welcoming -as if it<a name="FNanchor_1_161" id="FNanchor_1_161"></a><a href="#Footnote_1_161" class="fnanchor">[1]</a> had been in pain and in prison, saying sweetly -thus: <i>My darling I am glad thou art come to me: in all thy -wo I have ever been with thee; and now seest thou my loving -and we be oned in bliss</i>. Thus are sins forgiven by mercy -and grace, and our soul is worshipfully received in joy -like as it shall be when it cometh to Heaven, as oftentimes -as it cometh by the gracious working of the Holy -Ghost and the virtue of Christ's Passion.</p> - -<p>Here understand I in truth that all manner of things -are made ready for us by the great goodness of God, so -far forth that what time we be ourselves in peace and -charity, we be verily saved. But because we may not -have this in fulness while we are here, therefore it falleth -to us evermore to live in sweet prayer and lovely longing -with our Lord Jesus. For He longeth ever to bring us -to the fulness of joy; as it is aforesaid, where He -sheweth the Spiritual Thirst.</p> - -<p>But now if any man or woman because of all this -spiritual comfort that is aforesaid, be stirred by folly to -say or to think: <i>If this be true, then were it good to sin [so -as] to have the more meed</i>,—or else to charge the less -[guilt] to sin,—beware of this stirring: for verily if it<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span> -come it is untrue, and of the enemy of the same true love -that teacheth us that we should hate sin only for love. -I am sure by mine own feeling, the more that any kind<a name="FNanchor_2_162" id="FNanchor_2_162"></a><a href="#Footnote_2_162" class="fnanchor">[2]</a> -soul seeth this in the courteous love of our Lord God, -the lother he is to sin and the more he is ashamed. For -if afore us were laid [together] all the pains in Hell and -in Purgatory and in Earth—death and other—, and [by -itself] sin, we should rather choose all that pain than sin. -For sin is so vile and so greatly to be hated that it may -be likened to no pain which is not sin. And to me was -shewed no harder hell than sin. For a kind<a name="FNanchor_3_163" id="FNanchor_3_163"></a><a href="#Footnote_3_163" class="fnanchor">[3]</a> soul hath -no hell but sin.</p> - -<p>And [when] we give our intent to love and meekness, -by the working of mercy and grace we are made all fair -and clean. As mighty and as wise as God is to save -men, so willing He is. For Christ Himself is [the] -ground of all the laws of Christian men, and He taught -us to do good against ill: here may we see that He -is Himself this charity, and doeth to us as He teacheth -us to do. For He willeth that we be like Him in wholeness -of endless love to ourself and to our even-Christians: -no more than His love is broken to us for our sin, no -more willeth He that our love be broken to ourself and -to our even-Christians: but [that we] endlessly hate the -sin and endlessly love the soul, as God loveth it. Then -shall we hate sin like as God hateth it, and love the -soul as God loveth it. And this word that He said -is an endless comfort: <i>I keep thee securely</i>.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_161" id="Footnote_1_161"></a><a href="#FNanchor_1_161"><span class="label">[1]</span></a> "he," that is, the soul.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_162" id="Footnote_2_162"></a><a href="#FNanchor_2_162"><span class="label">[2]</span></a> A naturally-loving, filial human soul.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_163" id="Footnote_3_163"></a><a href="#FNanchor_3_163"><span class="label">[3]</span></a> A naturally-loving, filial human soul.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span></p> - - - -<h3><a name="THE_FOURTEENTH_REVELATION" id="THE_FOURTEENTH_REVELATION"><i>THE FOURTEENTH REVELATION.</i></a></h3> - -<h3>CHAPTER XLI</h3> - -<p style="text-align:center">"<i>I am the Ground of thy beseeching.</i>" "Also to prayer -belongeth thanking"<br /> -<br /></p> - - -<p>After this our Lord shewed concerning Prayer. In -which Shewing I see two conditions in our Lord's -signifying: one is rightfulness, another is sure trust.</p> - -<p>But yet oftentimes our trust is not full: for we are -not sure that God heareth us, as we think because of -our unworthiness, and because we feel right nought, -(for we are as barren and dry oftentimes after our -prayers as we were afore); and this, in our feeling our -folly, is cause of our weakness.<a name="FNanchor_1_164" id="FNanchor_1_164"></a><a href="#Footnote_1_164" class="fnanchor">[1]</a> For thus have I felt -in myself.</p> - -<p>And all this brought our Lord suddenly to my mind, -and shewed these words, and said: <i>I am Ground of thy -beseeching: first it is my will that thou have it; and after, I make -thee to will it; and after, I make thee to beseech it and thou beseechest -it. How should it then be that thou shouldst not have -thy beseeching?</i></p> - -<p>And thus in the first reason, with the three that -follow, our good Lord sheweth a mighty comfort, as -it may be seen in the same words. And in the first -reason,—where He saith: <i>And thou beseechest it</i>, there -He sheweth [His] full great pleasance, and endless meed -that He will give us for our beseeching. And in the -second reason, where He saith: <i>How should it then be?</i><span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span> -etc., this was said for an impossible [thing]. For it is -most impossible that we should beseech mercy and grace, -and not have it. For everything that our good Lord -maketh us to beseech, Himself hath ordained it to us -from without beginning. Here may we see that our -beseeching is not cause of God's goodness; and that -shewed He soothfastly in all these sweet words when -He saith: <i>I am [the] Ground</i>.—And our good Lord -willeth that this be known of His lovers in earth; and -the more that we know [it] the more should we beseech, -if it be wisely taken; and so is our Lord's meaning.</p> - -<p>Beseeching is a true, gracious, lasting will of the soul, -oned and fastened into the will of our Lord by the sweet -inward work of the Holy Ghost. Our Lord Himself, -He is the first receiver of our prayer, as to my sight, -and taketh it full thankfully and highly enjoying; and He -sendeth it up above and setteth it in the Treasure, where -it shall never perish. It is there afore God with all His -Holy continually received, ever speeding [the help of] -our needs; and when we shall receive our bliss it shall -be given us for a degree of joy, with endless worshipful -thanking from<a name="FNanchor_2_165" id="FNanchor_2_165"></a><a href="#Footnote_2_165" class="fnanchor">[2]</a> Him.</p> - -<p>Full glad and merry is our Lord of our prayer; and -He looketh thereafter and He willeth to have it because -with His grace He maketh us like to Himself in condition -as we are in kind: and so is His blissful will. -Therefore He saith thus: <i>Pray inwardly,<a name="FNanchor_3_166" id="FNanchor_3_166"></a><a href="#Footnote_3_166" class="fnanchor">[3]</a> though thee -thinketh it savour thee not: for it is profitable, though thou feel -not, though thou see nought; yea, though thou think thou canst -not. For in dryness and in barrenness, in sickness and in</i><span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span> -<i>feebleness, then is thy prayer well-pleasant to me, though thee -thinketh it savour thee nought but little. And so is all thy believing -prayer in my sight.</i> For the meed and the endless thanks -that He will give us, <i>therefor</i> He is covetous to have us -pray continually in His sight. God accepteth the goodwill -and the travail of His servant, howsoever we feel: -wherefore it pleaseth Him that we work both in our -prayers and in good living, by His help and His grace, -reasonably with discretion keeping our powers<a name="FNanchor_4_167" id="FNanchor_4_167"></a><a href="#Footnote_4_167" class="fnanchor">[4]</a> [turned] -to Him, till when that we have Him that we seek, in -fulness of joy: that is, Jesus. And that shewed He in -the Fifteenth [Revelation], farther on, in this word: -<i>Thou shalt have me to thy meed</i>.</p> - -<p>And also to prayer belongeth thanking. Thanking is -a true inward knowing, with great reverence and lovely -dread turning ourselves with all our mights unto the -working that our good Lord stirreth us to, enjoying and -thanking inwardly. And sometimes, for plenteousness it -breaketh out with voice, and saith: <i>Good Lord, I thank -Thee!<a name="FNanchor_5_168" id="FNanchor_5_168"></a><a href="#Footnote_5_168" class="fnanchor">[5]</a> Blessed mayst Thou be!</i> And sometime when the -heart is dry and feeleth not, or else by temptation of our -enemy,—then it is driven by reason and by grace to cry -upon our Lord with voice, rehearing His blessed Passion -and His great Goodness; and the virtue of our Lord's -word turneth into the soul and quickeneth the heart and -entereth<a name="FNanchor_6_169" id="FNanchor_6_169"></a><a href="#Footnote_6_169" class="fnanchor">[6]</a> it by His grace into true working, and maketh -it pray right blissfully. And truly to enjoy our Lord, it -is a full blissful thanking in His sight.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_164" id="Footnote_1_164"></a><a href="#FNanchor_1_164"><span class="label">[1]</span></a> MS.: "<i>And this in our felyng our foly is cause of our wekenes.</i>" S. de -Cressy: "And thus in our feelings our folly is cause of our weakness."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_165" id="Footnote_2_165"></a><a href="#FNanchor_2_165"><span class="label">[2]</span></a> "of" = by, from.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_166" id="Footnote_3_166"></a><a href="#FNanchor_3_166"><span class="label">[3]</span></a> "inderly" = inwardly—or from the heart: heartily, as in <a href="#CHAPTER_LXVI">lxvi.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_167" id="Footnote_4_167"></a><a href="#FNanchor_4_167"><span class="label">[4]</span></a> <i>i.e.</i> Faculties.—MS. "Mights."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_168" id="Footnote_5_168"></a><a href="#FNanchor_5_168"><span class="label">[5]</span></a> "Grante mercy" = <i>grand-merci</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_169" id="Footnote_6_169"></a><a href="#FNanchor_6_169"><span class="label">[6]</span></a> "entrith," leadeth.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span></p> - - - -<h3><a name="CHAPTER_XLII" id="CHAPTER_XLII">CHAPTER XLII</a></h3> - -<p style="text-align:center">"Prayer is a right understanding of that fulness of joy that is -to come, with accordant longing and sure trust"<br /> -<br /></p> - - -<p>Our Lord God willeth that we have true understanding, -and specially in three things that belong to -our prayer. The first is: <i>by whom and how that our prayer -springeth. By whom</i>, He sheweth when He saith: <i>I am -[the] Ground</i>; and <i>how</i>, by His Goodness: for He saith -first: <i>It is my will.</i> The second is: <i>in what manner and -how we should use our prayer</i>; and that is that our will be -turned unto the will of our Lord, enjoying: and so -meaneth He when He saith: <i>I make thee to will it</i>. The -third is that we should know <i>the fruit and the end of our -prayers</i>: that is, that we be oned and like to our Lord in -all things; and to this intent and for this end was all this -lovely lesson shewed. And He will help us, and we -shall make it so as He saith Himself;—Blessed may -He be!</p> - -<p>For this is our Lord's will, that our prayer and our -trust be both alike large. For if we trust not as much -as we pray, we do not full worship to our Lord in our -prayer, and also we tarry<a name="FNanchor_1_170" id="FNanchor_1_170"></a><a href="#Footnote_1_170" class="fnanchor">[1]</a> and pain our self. The cause -is, as I believe, that we know not truly that our Lord is -[the] Ground on whom our prayer springeth; and also -that we know not that it is given us by the grace of His -love. For if we knew this, it would make us to trust -to have, of our Lord's gift, all that we desire. For I -am sure that no man asketh mercy and grace with true -meaning, but if mercy and grace be first given to him.</p> - -<p><span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span></p> - -<p>But sometimes it cometh to our mind that we have -prayed long time, and yet we think to ourselves that -we have not our asking. But herefor should we not -be in heaviness. For I am sure, by our Lord's signifying, -that either we abide a better time, or more grace, or -a better gift. He willeth that we have true knowing in -Himself that He is Being; and in this knowing He -willeth that our understanding be grounded, with all our -mights and all our intent and all our meaning; and in -this ground He willeth that we take our place and our -dwelling, and by the gracious light of Himself He willeth -that we have understanding of the things that follow. -The first is our noble and excellent making; the second, -our precious and dearworthy again-buying; the third, -all-thing that He hath made beneath us, [He hath made] -to serve us, and for our love keepeth it. Then signifieth -He thus, as if He said: <i>Behold and see that I have -done all this before thy prayers; and now thou art, and -prayest me</i>. And thus He signifieth that it belongeth to -us to learn that the greatest deeds be [already] done, as -Holy Church teacheth; and in the beholding of this, -with thanking, we ought to pray for the deed that is now -in doing: and that is, that He rule and guide us, to His -worship, in this life, and bring us to His bliss. And -therefor He hath done all.</p> - -<p>Then signifieth He thus: that we [should] see that -He doeth it, and that we [should] pray therefor. For the -one is not enough. For if we pray and see not that He -doeth it, it maketh us heavy and doubtful; and that is -not His worship. And if we see that He doeth, and we -pray not, we do not our debt, and so may it not be: that -is to say, so is it not [the thing that is] in His beholding.<span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span> -But to see that He doeth it, and to pray forthwithal,—so -is he worshipped and we sped. All-thing that our Lord -hath ordained to do, it is His will that we pray therefor, -either in special or in general. And the joy and the -bliss that it is to Him, and the thanks and the worship -that we shall have therefor, it passeth the understanding -of creatures, as to my sight.</p> - -<p>For prayer is a right<a name="FNanchor_2_171" id="FNanchor_2_171"></a><a href="#Footnote_2_171" class="fnanchor">[2]</a> understanding of that fulness -of joy that is to come, with well-longing and sure trust. -Failing of our bliss that we be kindly ordained to, -maketh us to long; true understanding and love, with -sweet mind in our Saviour, graciously maketh us to -trust. And in these two workings our Lord beholdeth -us continually<a name="FNanchor_3_172" id="FNanchor_3_172"></a><a href="#Footnote_3_172" class="fnanchor">[3]</a>: for it is our due part, and His Goodness -may no less assign to us.</p> - -<p>Thus it belongeth to us to do our diligence; and -when we have done it, then shall us yet think that [it] -is nought,—and sooth it is. But if we do as we can, -and ask, in truth, for mercy and grace, all that faileth -us we shall find in Him. And thus signifieth He where -He saith: <i>I am Ground of thy beseeching</i>. And thus in -this blessed word, with the Shewing, I saw a full overcoming -against all our weakness and all our doubtful -dreads.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_170" id="Footnote_1_170"></a><a href="#FNanchor_1_170"><span class="label">[1]</span></a> <i>i.e.</i> torment, tire, hinder.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_171" id="Footnote_2_171"></a><a href="#FNanchor_2_171"><span class="label">[2]</span></a> "rythwis" = right manner of.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_172" id="Footnote_3_172"></a><a href="#FNanchor_3_172"><span class="label">[3]</span></a> Or: 'And for these two workings our Lord looketh to us continually.' -See above: "so is it not in His beholding," and chap. <a href="#CHAPTER_XLIII">xliii.</a> -"for He beholdeth us in love and would make us partners of His good -deed."</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span></p> - - - -<h3><a name="CHAPTER_XLIII" id="CHAPTER_XLIII">CHAPTER XLIII</a></h3> - -<p style="text-align:center">"Prayer uniteth the soul to God"<br /> -<br /></p> - - -<p>Prayer oneth the soul to God. For though the -soul be ever like to God in kind and substance, -restored by grace, it is often unlike in condition, by sin -on man's part. Then is prayer a witness that the soul -willeth as God willeth; and it comforteth the conscience -and enableth man to grace. And thus He teacheth us -to pray, and mightily to trust that we shall have it. For -He beholdeth us in love and would make us partners of -His good deed, and therefore He stirreth us to pray for -that which it pleaseth him to do. For which prayer and -good will, that we have of His gift, He will reward us -and give us endless meed.</p> - -<p>And this was shewed in this word: <i>And thou beseechest -it</i>. In this word God shewed so great pleasance and so -great content, as though He were much beholden to us -for every good deed that we do (and yet it is <i>He</i> that -doeth it) because that we beseech Him mightily to do -all things that seem to Him good: as if He said: <i>What -might then please me more than to beseech me, mightily, wisely, -and earnestly, to do that thing that I shall do?</i></p> - -<p>And thus the soul by prayer accordeth to God.</p> - -<p>But when our courteous Lord of His grace sheweth -Himself to our soul, we have that [which] we desire. -And then we see not, for the time, what we should more -pray, but all our intent with all our might is set wholly -to the beholding of Him. And this is an high unperceivable -prayer, as to my sight: for all the cause wherefor -we pray it, is oned into the sight and beholding of<span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span> -Him to whom we pray; marvellously enjoying with -reverent dread, and with so great sweetness and delight -in Him that we can pray right nought but as He stirreth -us, for the time. And well I wot, the more the soul -seeth of God, the more it desireth Him by His grace.</p> - -<p>But when we see Him not so, then feel we need and -cause to pray, because of failing, for enabling of our -self, to Jesus. For when the soul is tempested, troubled, -and left to itself by unrest, then it is time to pray, for -to make itself pliable and obedient<a name="FNanchor_1_173" id="FNanchor_1_173"></a><a href="#Footnote_1_173" class="fnanchor">[1]</a> to God. (But the -soul by no manner of prayer maketh God pliant to it: -for He is ever alike in love.)</p> - -<p>And this I saw: that what time we see needs wherefor -we pray, then our <i>good Lord followeth us</i>, helping our -desire; and when we of His special grace plainly behold -Him, seeing none other needs, then <i>we follow Him</i> and -He draweth us unto Him by love. For I saw and felt -that His marvellous and plentiful Goodness fulfilleth all -our powers; and therewith I saw that His continuant -working in all manner of things is done so goodly, so -wisely, and so mightily, that it overpasseth all our -imagining, and all that we can ween and think; and -then we can do no more but behold Him, enjoying, with -an high, mighty desire to be all oned unto Him,—centred -to His dwelling,—and enjoy in His loving and -delight in His goodness.</p> - -<p>And then shall we, with His sweet grace, in our own -meek continuant prayer come unto Him now in this life -by many privy touchings of sweet spiritual sights and -feeling, measured to us as our simpleness may bear it. -And this is wrought, and shall be, by the grace of the<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span> -Holy Ghost, so long till we shall die in longing, for love. -And then shall we all come into our Lord, our Self -clearly knowing, and God fully having; and we shall -endlessly be all had in God: Him verily seeing and -fully feeling, Him spiritually hearing, and Him delectably -in-breathing, and [of] Him sweetly drinking.<a name="FNanchor_2_174" id="FNanchor_2_174"></a><a href="#Footnote_2_174" class="fnanchor">[2]</a></p> - -<p>And then shall we see God face to face, homely and -fully. The creature that is made shall see and endlessly -behold God which is the Maker. For thus may no man -see God and live after, that is to say, in this deadly life. -But when He of His special grace will shew Himself -here, He strengtheneth the creature above its self, -and He measureth the Shewing, after His own will, -as it is profitable for the time.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_173" id="Footnote_1_173"></a><a href="#FNanchor_1_173"><span class="label">[1]</span></a> "supple and buxum."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_174" id="Footnote_2_174"></a><a href="#FNanchor_2_174"><span class="label">[2]</span></a> To express the fulness of spiritual perception the mystic seizes on -all the five sense-perceptions as symbols. For the last word S. de -Cressy gives again the word "smelling" (rendered here, above, by -"in-breathing"). Collins reads the Brit. Mus. MS. as "following"; -but the word there is "swelowyng" = swallowing.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span></p> - - - -<h3><a name="ANENT_CERTAIN_POINTS_IN_THE_FOREGOING" id="ANENT_CERTAIN_POINTS_IN_THE_FOREGOING"><i>ANENT CERTAIN POINTS IN THE FOREGOING -FOURTEEN REVELATIONS</i></a></h3> - -<h3>CHAPTER XLIV</h3> - -<p style="text-align:center">"God is endless, sovereign Truth,—Wisdom,—Love, not-made; -and man's Soul is a creature in God which hath the -same properties made"<br /> -<br /></p> - - -<p>God shewed in all the Revelations, oftentimes, that -man worketh evermore His will and His worship -lastingly without any stinting. And <i>what</i> this work is, -was shewed in the First, and that in a marvellous example: -for it was shewed in the working of the soul of -our blissful Lady, Saint Mary: [that is, the working of] -Truth and Wisdom.<a name="FNanchor_1_175" id="FNanchor_1_175"></a><a href="#Footnote_1_175" class="fnanchor">[1]</a> And <i>how</i> [it is done] I hope by -the grace of the Holy Ghost I shall tell, as I saw.</p> - -<p>Truth seeth God, and Wisdom beholdeth God, and of -these two cometh the third: that is, a holy marvellous<a name="FNanchor_2_176" id="FNanchor_2_176"></a><a href="#Footnote_2_176" class="fnanchor">[2]</a> -delight in God; which is Love. Where Truth and -Wisdom are verily, there is Love verily, coming of them -both. And all of God's making: for He is endless -sovereign Truth, endless sovereign Wisdom, endless -sovereign Love, unmade; and man's Soul is a creature -in God which hath the same properties <i>made</i>,<a name="FNanchor_3_177" id="FNanchor_3_177"></a><a href="#Footnote_3_177" class="fnanchor">[3]</a> and evermore -it doeth that it was made for: it seeth God, it -beholdeth God, and it loveth God. Whereof God -enjoyeth in the creature; and the creature in God, endlessly -marvelling.</p> - -<p>In which marvelling he seeth his God, his Lord, his -Maker so high, so great, and so good, in comparison<span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span> -with him that is made, that scarcely the creature seemeth -ought to the self. But the clarity and the clearness of -Truth and Wisdom maketh him to see and to bear -witness<a name="FNanchor_4_178" id="FNanchor_4_178"></a><a href="#Footnote_4_178" class="fnanchor">[4]</a> that he is made for Love: in which God -endlessly keepeth him.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_175" id="Footnote_1_175"></a><a href="#FNanchor_1_175"><span class="label">[1]</span></a> See chap. <a href="#THE_FIRST_REVELATION">iv.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_176" id="Footnote_2_176"></a><a href="#FNanchor_2_176"><span class="label">[2]</span></a> <i>i.e. marvelling.</i></p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_177" id="Footnote_3_177"></a><a href="#FNanchor_3_177"><span class="label">[3]</span></a> chaps. <a href="#CHAPTER_LIV">liv.</a>, <a href="#CHAPTER_LV">lv.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_178" id="Footnote_4_178"></a><a href="#FNanchor_4_178"><span class="label">[4]</span></a> "beknowen."</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_XLV" id="CHAPTER_XLV">CHAPTER XLV</a></h3> - -<p style="text-align:center">"All heavenly things and all earthly things that belong to -Heaven are comprehended in these two judgments"<br /> -<br /></p> - - -<p>God deemeth us [looking] upon our Nature-Substance, -which is ever kept one in Him, whole and safe -without end: and <i>this</i> doom is [because] of His rightfulness -[in the which it is made and kept]. And man -judgeth [looking] upon our changeable Sense-soul, which -seemeth now one [thing], now other,—according as it -taketh of the [higher or lower] parts,—and [is that -which] showeth outward. And <i>this</i> wisdom [of man's -judgment] is <i>mingled</i> [because of the diverse things it -beholdeth]. For sometimes it is good and easy, and -sometimes it is hard and grievous. And in as much as -it is good and easy it belongeth to the rightfulness; and -in as much as it is hard and grievous [by reason of the -sin beheld, which sheweth in our Sense-soul,] our good -Lord Jesus reformeth it by [the working in our Sense-soul -of] mercy and grace through the virtue of His -blessed Passion, and so bringeth it to the rightfulness.</p> - -<p>And though these two [judgments] be thus accorded -and oned, yet both shall be known in Heaven without -end. The first doom, which is of God's rightfulness, is<span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span> -[because] of His high endless life [in our Substance]; -and this is that fair sweet doom that was shewed in all -the fair Revelation, in which I saw Him assign to us -no manner of blame. But though this was sweet and -delectable, yet in the beholding only of this, I could not -be fully eased: and that was because of the doom of -Holy Church, which I had afore understood and which -was continually in my sight. And therefore by <i>this</i> -doom methought I understood that sinners are worthy -sometime of blame and wrath; but these two could I -not see in God; and therefore my desire was more than -I can or may tell. For the higher doom was shewed by -God Himself in that same time, and therefore me behoved -needs to take it; and the lower doom was learned -me afore in Holy Church, and therefore I might in no -way leave the lower doom. Then was this my desire: -that I might see in God in what manner that which the -doom of Holy Church teacheth is true in His sight, and -how it belongeth to me verily to know it; whereby the -two dooms might both be saved, so as it were worshipful -to God and right way to me.</p> - -<p>And to all this I had none other answer but a marvellous -example of a lord and of a servant, as I shall tell -after: and that full mistily shewed.<a name="FNanchor_1_179" id="FNanchor_1_179"></a><a href="#Footnote_1_179" class="fnanchor">[1]</a> And yet I stand -desiring, and will unto my end, that I might by grace -know these two dooms as it belongeth to me. For all -heavenly, and all earthly things that belong to Heaven, -are comprehended in these two dooms. And the more -understanding, by the gracious leading of the Holy -Ghost, that we have of these two dooms, the more we -shall see and know our failings. And ever the more<span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span> -that we see them, the more, of nature, by grace, we -shall long to be fulfilled of endless joy and bliss. For -we are made thereto, and our Nature-Substance is now -blissful in God, and hath been since it was made, and -shall be without end.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_179" id="Footnote_1_179"></a><a href="#FNanchor_1_179"><span class="label">[1]</span></a> Chap. <a href="#CHAPTER_LI">li.</a></p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_XLVI" id="CHAPTER_XLVI">CHAPTER XLVI</a></h3> - -<p style="text-align:center">"It is needful to see and to know that we are sinners: wherefore -we deserve pain and wrath." "He is God: Good, Life, -Truth, Love, Peace: His Clarity and His Unity suffereth -Him not to be wroth"<br /> -<br /></p> - - -<p>But our passing life that we have here in our sense-soul -knoweth not what our Self is. [And when we -verily and clearly see and know what our Self is]<a name="FNanchor_1_180" id="FNanchor_1_180"></a><a href="#Footnote_1_180" class="fnanchor">[1]</a> then -shall we verily and clearly see and know our Lord God -in fulness of joy. And therefore it behoveth needs to be -that the nearer we be to our bliss, the more we shall -long [after it]: and that both by nature and by grace. We -may have knowing of our Self in this life by continuant -help and virtue of our high Nature. In which knowing -we may exercise and grow, by forwarding and speeding -of mercy and grace; but we may never fully know our -Self until the last point: in which point this passing life -and manner of pain and woe shall have an end. And -therefore it belongeth properly to us, both by nature -and by grace, to long and desire with all our mights to -know our Self in fulness of endless joy.</p> - -<p><span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span></p> - -<p>And yet in all this time, from the beginning to the -end, I had two manner of beholdings. The one was -endless continuant love, with secureness of keeping, and -blissful salvation,—for of this was all <i>the Shewing</i>. The -other was of the common teaching of Holy Church, in -which I was afore informed and grounded—and with all -my will having in use and understanding. And the beholding -of <i>this</i> went not from me: for by the Shewing I was -not stirred nor led therefrom in no manner of point, but I -had therein teaching to love it and find it good<a name="FNanchor_2_181" id="FNanchor_2_181"></a><a href="#Footnote_2_181" class="fnanchor">[2]</a>: whereby -I might, by the help of our Lord and His grace, increase -and rise to more heavenly knowing and higher loving.</p> - -<p>And thus in all the Beholding methought it was needful -to see and to know that we are sinners, and do many -evils that we ought to leave, and leave many good deeds -undone that we ought to do: wherefore we deserve pain -and wrath. And notwithstanding all this, I saw soothfastly -that our Lord was never wroth, nor ever shall be. -For He is God: Good, Life, Truth, Love, Peace; His -Clarity<a name="FNanchor_3_182" id="FNanchor_3_182"></a><a href="#Footnote_3_182" class="fnanchor">[3]</a> and His Unity suffereth Him not to be wroth. -For I saw truly that it is against the property of His -Might to be wroth, and against the property of His -Wisdom, and against the property of His Goodness. -God is the Goodness that may not be wroth, for He is -not [other] but Goodness: our soul is oned to Him, -unchangeable Goodness, and between God and our soul -is neither wrath nor forgiveness in His sight. For our -soul is so fully oned to God of His own Goodness that -between God and our soul may be right nought.</p> - -<p><span class="pagenum"><a name="Page_98" id="Page_98">[Pg 98]</a></span></p> - -<p>And to this understanding was the soul led by love -and drawn by might in every Shewing: <i>that it is thus</i> -our good Lord shewed, and <i>how it is thus in truth of His -great Goodness</i>. And He willeth that we desire to learn -it—that is to say, as far as it belongeth to His creature -to learn it. For all things that the simple soul<a name="FNanchor_4_183" id="FNanchor_4_183"></a><a href="#Footnote_4_183" class="fnanchor">[4]</a> understood, -God willeth that they be shewed and [made] -known. For the things that He will have privy, mightily -and wisely Himself He hideth them, for love. For I saw -in the same Shewing that much privity is hid, which may -never be known until the time that God of His goodness -hath made us worthy to see it; and therewith I am well-content, -abiding our Lord's will in this high marvel. -And now I yield me to my Mother, Holy Church, as a -simple child oweth.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_180" id="Footnote_1_180"></a><a href="#FNanchor_1_180"><span class="label">[1]</span></a> So S. de Cressy has it. There is evidently an omission in the MS. -of part of this sentence. See <a href="#CHAPTER_LVI">lvi.</a>, <a href="#CHAPTER_LXXII">lxxii.</a> The dim sight of God comes -before the dim sight of the Self, but the clear sight of God comes after -the clear sight of the Self.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_181" id="Footnote_2_181"></a><a href="#FNanchor_2_181"><span class="label">[2]</span></a> "like it."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_182" id="Footnote_3_182"></a><a href="#FNanchor_3_182"><span class="label">[3]</span></a> Cressy has: "He is Peace; and His Might, His Wisdom, His -Charity, and His Unity," etc.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_183" id="Footnote_4_183"></a><a href="#FNanchor_4_183"><span class="label">[4]</span></a> Chap. <a href="#CHAPTER_II">ii.</a> "a simple creature"; "the soul," <a href="#THE_TENTH_REVELATION">xxiv.</a>, <a href="#THE_FIFTH_REVELATION">xiii.</a>, etc., -and xxxii. p. <a href="#Page_64">64</a>.</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_XLVII" id="CHAPTER_XLVII">CHAPTER XLVII</a></h3> - -<p style="text-align:center">"We fail oftentimes of the sight of Him, and anon we fall -into our self, and then find we no feeling of right,—nought but -contrariness that is in our self"<br /> -<br /></p> - - -<p>Two things belong to our soul as duty: the one is -that we reverently marvel, the other that we -meekly suffer, ever enjoying in God. For He would -have us understand that we shall in short time see clearly -in Himself all that we desire.</p> - -<p>And notwithstanding all this, I beheld and marvelled -greatly: <i>What is the mercy and forgiveness of God?</i> For -by the teaching that I had afore, I understood that the -mercy of God should be the forgiveness of His wrath<span class="pagenum"><a name="Page_99" id="Page_99">[Pg 99]</a></span> -after the time that we have sinned. For methought -that to a soul whose meaning and desire is to love, the -wrath of God was harder than any other pain, and therefore -I took<a name="FNanchor_1_184" id="FNanchor_1_184"></a><a href="#Footnote_1_184" class="fnanchor">[1]</a> that the forgiveness of His wrath should -be one of the principal points of His mercy. But howsoever -I might behold and desire, I could in no wise see -this point in all the Shewing.<a name="FNanchor_2_185" id="FNanchor_2_185"></a><a href="#Footnote_2_185" class="fnanchor">[2]</a></p> - -<p>But how I understood and saw of the work of mercy, -I shall tell somewhat, as God will give me grace. I -understood this: Man is changeable in this life, and by -frailty and overcoming falleth into sin: he is weak and -unwise of himself, and also his will is overlaid. And -in this time he is in tempest and in sorrow and woe; and -the cause is blindness: for he seeth not God. For if -he saw God continually, he should have no mischievous -feeling, nor any manner of motion or yearning that -serveth to sin.<a name="FNanchor_3_186" id="FNanchor_3_186"></a><a href="#Footnote_3_186" class="fnanchor">[3]</a></p> - -<p>Thus saw I, and felt in the same time; and methought -that the sight and the feeling was high and plenteous -and gracious in comparison with that which our common -feeling is in this life; but yet I thought it was but small -and low in comparison with the great desire that the soul -hath to see God.</p> - -<p>For I felt in me five manner of workings, which be -these: Enjoying, mourning, desire, dread, and sure hope. -Enjoying: for God gave me understanding and knowing -that it was Himself that I saw; mourning: and that was for -failing; desire: and that was I might see Him ever more -and more, understanding and knowing that we shall never<span class="pagenum"><a name="Page_100" id="Page_100">[Pg 100]</a></span> -have full rest till we see Him verily and clearly in -heaven; dread was: for it seemed to me in all that time -that that sight should fail, and I be left to myself; sure -hope was in the endless love: that I saw I should be -kept by His mercy and brought to His bliss. And the -joying in His sight with this sure hope of His merciful -keeping made me to have feeling and comfort so that -mourning and dread were not greatly painful. And yet -in all this I beheld in the Shewing of God that this -manner of sight may not be continuant in this life,—and -that for His own worship and for increase of our endless -joy. And therefore we fail oftentimes of the sight of -Him, and anon we fall into our self, and then find we -no feeling of right,—naught but contrariness that is in -our self; and that of the elder root of our first sin,<a name="FNanchor_4_187" id="FNanchor_4_187"></a><a href="#Footnote_4_187" class="fnanchor">[4]</a> -with all the sins that follow, of our contrivance. -And in this we are in travail and tempest<a name="FNanchor_5_188" id="FNanchor_5_188"></a><a href="#Footnote_5_188" class="fnanchor">[5]</a> with feeling -of sins, and of pain in many divers manners, spiritual -and bodily, as it is known to us in this life.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_184" id="Footnote_1_184"></a><a href="#FNanchor_1_184"><span class="label">[1]</span></a> understood—took it.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_185" id="Footnote_2_185"></a><a href="#FNanchor_2_185"><span class="label">[2]</span></a> "But for nowte that I myte beholden and desyrin I could not se."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_186" id="Footnote_3_186"></a><a href="#FNanchor_3_186"><span class="label">[3]</span></a> "ne no manner steryng ne [or <i>y<sup>e</sup></i> = the] yernyng."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_187" id="Footnote_4_187"></a><a href="#FNanchor_4_187"><span class="label">[4]</span></a> <i>i.e.</i> contrariness, springing from the beginning of sin in the first -fall of man.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_188" id="Footnote_5_188"></a><a href="#FNanchor_5_188"><span class="label">[5]</span></a> "traveylid and tempested."</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_XLVIII" id="CHAPTER_XLVIII">CHAPTER XLVIII</a></h3> - -<p style="text-align:center">"I beheld the property of Mercy, and I beheld the property of -Grace: which have two manners of working in one love"<br /> -<br /></p> - - -<p>But our good Lord the Holy Ghost, which is endless -life dwelling in our soul, full securely keepeth us; -and worketh therein a peace and bringeth it to ease by -grace, and accordeth it to God and maketh it pliant.<a name="FNanchor_1_189" id="FNanchor_1_189"></a><a href="#Footnote_1_189" class="fnanchor">[1]</a><span class="pagenum"><a name="Page_101" id="Page_101">[Pg 101]</a></span> -And this is the mercy and the way that our Lord continually -leadeth us in as long as we be here in this life -which is changeable.</p> - -<p>For I saw no wrath but on man's part; and that -forgiveth He in us. For wrath is not else but a -forwardness and a contrariness to peace and love; and -either it cometh of failing of might, or of failing of -wisdom, or of failing of goodness: which failing is not in -God, but is on our part. For we by sin and wretchedness -have in us a wretched and continuant contrariness -to peace and to love. And that shewed He full often -in His lovely Regard of Ruth and Pity.<a name="FNanchor_2_190" id="FNanchor_2_190"></a><a href="#Footnote_2_190" class="fnanchor">[2]</a> For the ground -of mercy is love, and the working of mercy is our keeping -in love. And this was shewed in such manner that -I could<a name="FNanchor_3_191" id="FNanchor_3_191"></a><a href="#Footnote_3_191" class="fnanchor">[3]</a> not have perceived of the part of mercy but as -it were alone in love; that is to say, as to my sight.</p> - -<p>Mercy is a sweet gracious working in love, mingled -with plenteous pity: for mercy worketh in keeping us, -and mercy worketh turning to us all things to good. -Mercy, by love, suffereth us to fail in measure and in as -much as we fail, in so much we fall; and in as much as -we fall, in so much we die: for it needs must be that -we die in so much as we fail of the sight and feeling of -God that is our life. Our failing is dreadful, our falling -is shameful, and our dying is sorrowful: but in all this -the sweet eye of pity and love is lifted never off us, nor -the working of mercy ceaseth.<a name="FNanchor_4_192" id="FNanchor_4_192"></a><a href="#Footnote_4_192" class="fnanchor">[4]</a></p> - -<p>For I beheld the property of mercy, and I beheld the<span class="pagenum"><a name="Page_102" id="Page_102">[Pg 102]</a></span> -property of grace: which have two manners of working -in one love. Mercy is a pitiful property which -belongeth to the Motherhood in tender love; and grace -is a worshipful property which belongeth to the -royal Lordship in the same love. Mercy worketh: -keeping, suffering, quickening, and healing; and all is -tenderness of love. And grace worketh: raising, rewarding, -endlessly overpassing that which our longing -and our travail deserveth, spreading abroad and shewing -the high plenteous largess<a name="FNanchor_5_193" id="FNanchor_5_193"></a><a href="#Footnote_5_193" class="fnanchor">[5]</a> of God's royal Lordship in -His marvellous courtesy; and this is of the abundance -of love. For grace worketh our dreadful failing into -plenteous, endless solace; and grace worketh our shameful -falling into high, worshipful rising; and grace -worketh our sorrowful dying into holy, blissful life.</p> - -<p>For I saw full surely that ever as our contrariness -worketh to us here in earth pain, shame, and sorrow, -right so, on the contrary wise, grace worketh to us in -heaven solace, worship, and bliss; and overpassing. -And so far forth, that when we come up and receive -the sweet reward which grace hath wrought for us, then -we shall thank and bless our Lord, endlessly rejoicing -that ever we suffered woe. And that shall be for a -property of blessed love that we shall know in God -which we could never have known without woe going -before.</p> - -<p>And when I saw all this, it behoved me needs to grant -that the mercy of God and the forgiveness is to slacken -and waste <i>our</i> wrath.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_189" id="Footnote_1_189"></a><a href="#FNanchor_1_189"><span class="label">[1]</span></a> "buxum" = ready to bend or obey.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_190" id="Footnote_2_190"></a><a href="#FNanchor_2_190"><span class="label">[2]</span></a> "lovely chere," loving Look. See <a href="#CHAPTER_LI">li.</a>, <a href="#CHAPTER_LXXI">lxxi.</a>, etc.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_191" id="Footnote_3_191"></a><a href="#FNanchor_3_191"><span class="label">[3]</span></a> "I cowth not a perceyven of."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_192" id="Footnote_4_192"></a><a href="#FNanchor_4_192"><span class="label">[4]</span></a> "But in all this the swete eye of pite and love cumith never of us, -ne the werkyng of mercy cesyth not."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_193" id="Footnote_5_193"></a><a href="#FNanchor_5_193"><span class="label">[5]</span></a> or largeness.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_103" id="Page_103">[Pg 103]</a></span></p> - - - -<h3><a name="CHAPTER_XLIX" id="CHAPTER_XLIX">CHAPTER XLIX</a></h3> - -<p style="text-align:center">"Where our Lord appeareth, peace is taken, and wrath hath -no place." "Immediately is the soul made at one with God -when it is truly set at peace in itself"<br /> -<br /></p> - - -<p>For this was an high marvel to the soul which was -continually shewed in all the Revelations, and was -with great diligence beholden, that our Lord God, anent -Himself may not forgive, for He may not be wroth: it -were impossible. For this was shewed: that our life is -all grounded and rooted in love, and without love we -may not live; and therefore to the soul that of His -special grace seeth so far into the high, marvellous -Goodness of God, and seeth that we are endlessly oned -to Him in love, it is the most impossible that may be, -that God should be wroth. For wrath and friendship -be two contraries. For He that wasteth and destroyeth -our wrath and maketh us meek and mild,—it behoveth -needs to be that He [Himself] be ever one in love, meek -and mild: which is contrary to wrath.</p> - -<p>For I saw full surely that where our Lord appeareth, -peace is taken and wrath hath no place. For I saw no -manner of wrath in God, neither for short time nor for -long;—for in sooth, as to my sight, if God might be -wroth for an instant,<a name="FNanchor_1_194" id="FNanchor_1_194"></a><a href="#Footnote_1_194" class="fnanchor">[1]</a> we should never have life nor -place nor being. For as verily as we have our being -of the endless Might of God and of the endless Wisdom -and of the endless Goodness, so verily we have our -keeping in the endless Might of God, in the endless<span class="pagenum"><a name="Page_104" id="Page_104">[Pg 104]</a></span> -Wisdom, and in the endless Goodness. For though we -feel in ourselves, [frail] wretches, debates and strifes, -yet are we all-mannerful enclosed in the mildness of -God and in His meekness, in His benignity and in His -graciousness.<a name="FNanchor_2_195" id="FNanchor_2_195"></a><a href="#Footnote_2_195" class="fnanchor">[2]</a> For I saw full surely that all our endless -friendship, our place, our life and our being, is in -God.</p> - -<p>For that same endless Goodness that keepeth us when -we sin, that we perish not, the same endless Goodness -continually treateth in us a peace against our wrath and -our contrarious falling, and maketh us to see our need -with a true dread, and mightily to seek unto God to -have forgiveness, with a gracious desire of our salvation. -And though we, by the wrath and the contrariness that is -in us, be now in tribulation, distress, and woe, as falleth -to our blindness and frailty, yet are we <i>securely</i> safe by -the merciful keeping of God, that we perish not. But -we are not <i>blissfully</i> safe, in having of our endless joy, -till we be all in peace and in love: that is to say, full -pleased with God and with all His works, and with all -His judgments, and loving and peaceable with our self -and with our even-Christians and with all that God -loveth, as love beseemeth.<a name="FNanchor_3_196" id="FNanchor_3_196"></a><a href="#Footnote_3_196" class="fnanchor">[3]</a> And this doeth God's -Goodness in us.</p> - -<p>Thus saw I that God is our very Peace, and He is our -sure Keeper when we are ourselves in unpeace, and He -continually worketh to bring us into endless peace. -And thus when we, by the working of mercy and grace, -be made meek and mild, we are fully safe; suddenly is -the soul oned to God when it is truly peaced in itself: -for in Him is found no wrath. And thus I saw when<span class="pagenum"><a name="Page_105" id="Page_105">[Pg 105]</a></span> -we are all in peace and in love, we find no contrariness, -nor no manner of letting through that contrariness which -is now in us; [nay], our Lord of His Goodness maketh it -to us full profitable. For that contrariness is cause of -our tribulations and all our woe, and our Lord Jesus -taketh them and sendeth them up to Heaven, and there -are they made more sweet and delectable than heart may -think or tongue may tell. And when we come thither -we shall find them ready, all turned into very fair and -endless worships. Thus is God our steadfast Ground: -and He shall be our full bliss and make us unchangeable, -as He is, when we are there.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_194" id="Footnote_1_194"></a><a href="#FNanchor_1_194"><span class="label">[1]</span></a> "a touch."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_195" id="Footnote_2_195"></a><a href="#FNanchor_2_195"><span class="label">[2]</span></a> "buxumhede."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_196" id="Footnote_3_196"></a><a href="#FNanchor_3_196"><span class="label">[3]</span></a> "liketh."</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_L" id="CHAPTER_L">CHAPTER L</a></h3> - -<p style="text-align:center">"The blame of our sin continually hangeth upon us." "In the -sight of God the soul that shall be saved was never dead, nor -ever shall be dead"<br /> -<br /></p> - - -<p>And in this life mercy and forgiveness is our way and -evermore leadeth us to grace. And by the tempest -and the sorrow that we fall into on our part, we be often -dead as to man's doom in earth; but in the sight of God -the soul that shall be saved was never dead, nor ever -shall be.</p> - -<p>But yet here I wondered and marvelled with all the -diligence of my soul, saying thus within me: <i>Good Lord, I -see Thee that art very Truth; and I know in truth<a name="FNanchor_1_197" id="FNanchor_1_197"></a><a href="#Footnote_1_197" class="fnanchor">[1]</a> that we -sin grievously every day and be much blameworthy; and I may -neither leave the knowing of Thy truth,<a name="FNanchor_2_198" id="FNanchor_2_198"></a><a href="#Footnote_2_198" class="fnanchor">[2]</a> nor do I see Thee shew -to us any manner of blame. How may this be?</i></p> - -<p><span class="pagenum"><a name="Page_106" id="Page_106">[Pg 106]</a></span></p> - -<p>For I knew by the common teaching of Holy Church -and by mine own feeling, that the blame of our sin -continually hangeth upon us, from the first man unto -the time that we come up unto heaven: then was this -my marvel that I saw our Lord God shewing to us no -more blame than if we were as clean and as holy as -Angels be in heaven. And between these two contraries -my reason was greatly travailed through my blindness, -and could have no rest for dread that His blessed -presence should pass from my sight and I be left in -unknowing [of] how He beholdeth us in our sin. For -either [it] behoved me to see in God that sin was all -done away, or else me behoved to see in God how He -seeth it, whereby I might truly know how it belongeth -to me to see sin, and the manner of our blame. My -longing endured, Him continually beholding;—and yet -I could have no patience for great straits<a name="FNanchor_3_199" id="FNanchor_3_199"></a><a href="#Footnote_3_199" class="fnanchor">[3]</a> and perplexity, -thinking: <i>If I take it thus that we be no sinners and not -blameworthy, it seemeth as I should err and fail of knowing -of this truth<a name="FNanchor_4_200" id="FNanchor_4_200"></a><a href="#Footnote_4_200" class="fnanchor">[4]</a>; and if it be so that we be sinners and blameworthy,—Good -Lord, how may it then be that I cannot see -this true thing<a name="FNanchor_5_201" id="FNanchor_5_201"></a><a href="#Footnote_5_201" class="fnanchor">[5]</a> in Thee, which art my God, my Maker, in -whom I desire to see all truths?</i><a name="FNanchor_6_202" id="FNanchor_6_202"></a><a href="#Footnote_6_202" class="fnanchor">[6]</a></p> - -<p>For three points make me hardy to ask it. The first -is, because it is so low a thing: for if it were an high -thing I should be a-dread. The second is, that it is so -common: for if it were special and privy, also I should -be a-dread. The third is, that it needeth me to know it -(as methinketh) if I shall live here for knowing of good -and evil, whereby I may, by reason and grace, the more -dispart them asunder, and love goodness and hate evil,<span class="pagenum"><a name="Page_107" id="Page_107">[Pg 107]</a></span> -as Holy Church teacheth. I cried inwardly, with all my -might seeking unto God for help, saying thus: <i>Ah! -Lord Jesus, King of bliss, how shall I be eased? Who shall -teach me and tell me that [thing] me needeth to know, if I may -not at this time see it in Thee?</i></p> - -<div class="footnote"> - -<p><a name="Footnote_1_197" id="Footnote_1_197"></a><a href="#FNanchor_1_197"><span class="label">[1]</span></a> "sothly."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_198" id="Footnote_2_198"></a><a href="#FNanchor_2_198"><span class="label">[2]</span></a> "sothe."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_199" id="Footnote_3_199"></a><a href="#FNanchor_3_199"><span class="label">[3]</span></a> "awer," liii. <a href="#Footnote_1_241">note 1</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_200" id="Footnote_4_200"></a><a href="#FNanchor_4_200"><span class="label">[4]</span></a> "soth."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_201" id="Footnote_5_201"></a><a href="#FNanchor_5_201"><span class="label">[5]</span></a> "sothnes."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_202" id="Footnote_6_202"></a><a href="#FNanchor_6_202"><span class="label">[6]</span></a> "trueths."</p></div> - -<hr class="chap" /> - -<h3><a name="CHAPTER_LI" id="CHAPTER_LI">CHAPTER LI</a></h3> - -<p style="text-align:center">"He is the Head, and we be His members." "Therefore our -Father nor may nor will more blame assign to us than to His -own Son, precious and worthy Christ"<br /> -<br /></p> - - -<p>And then our Courteous Lord answered in shewing -full mistily a wonderful example of a Lord that -hath a Servant: and He gave me sight to my understanding -of both. Which sight was shewed doubly in -the Lord and doubly in the Servant: the one part was -shewed spiritually in bodily likeness, and the other part -was shewed more spiritually, without bodily likeness.</p> - -<p>For the first [sight], thus, I saw two persons in bodily -likeness: that is to say, a Lord and a Servant; and -therewith God gave me spiritual understanding. The -Lord sitteth stately in rest and in peace; the Servant -standeth by afore his Lord reverently, ready to do his -Lord's will. The Lord looketh upon his Servant full -lovingly and sweetly, and meekly he sendeth him to a -certain place to do his will. The Servant not only he -goeth, but suddenly he starteth, and runneth in great -haste, for love to do his Lord's will. And anon he -falleth into a slade,<a name="FNanchor_1_203" id="FNanchor_1_203"></a><a href="#Footnote_1_203" class="fnanchor">[1]</a> and taketh full great hurt. And<span class="pagenum"><a name="Page_108" id="Page_108">[Pg 108]</a></span> -then he groaneth and moaneth and waileth and struggleth, -but he neither may rise nor help himself by no manner -of way.</p> - -<p>And of all this the most mischief<a name="FNanchor_2_204" id="FNanchor_2_204"></a><a href="#Footnote_2_204" class="fnanchor">[2]</a> that I saw him in, -was failing of comfort: for he could not turn his face to -look upon his loving Lord, which was to him full near,—in -Whom is full comfort;—but as a man that was -feeble and unwise for the time, he turned his mind<a name="FNanchor_3_205" id="FNanchor_3_205"></a><a href="#Footnote_3_205" class="fnanchor">[3]</a> to -his feeling and endured in woe.</p> - -<p>In which woe he suffered seven great pains. The -first was the sore bruising that he took in his falling, -which was to him feelable pain; the second was the -heaviness of his body; the third was feebleness following -from these two; the fourth, that he was blinded in his -reason and stunned in his mind, so far forth that almost -he had forgotten his own love; the fifth was that he -might not rise; the sixth was most marvellous to me, -and that was that he lay all alone: I looked all about -and beheld, and far nor near, high nor low, I saw to him -no help; the seventh was that the place which he lay on -was a long, hard, and grievous [place].</p> - -<p>I marvelled how this Servant might meekly suffer -there all this woe, and I beheld with carefulness to learn -if I could perceive in him any fault, or if the Lord -should assign to him any blame. And in sooth there -was none seen: for only his goodwill and his great -desire was cause of his falling; and he was unlothful, -and as good inwardly as when he stood afore his Lord, -ready to do his will. And right thus continually his -loving Lord full tenderly beholdeth him. But now with -a <i>double</i> manner of Regard: one outward, full meekly<span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span> -and mildly, with great ruth and pity,—and this was of the -first [sight], another <i>inward,</i> more spiritually,—and this -was shewed with a leading of mine understanding into -the Lord, [in the] which I saw Him highly rejoicing for -the worshipful restoring that He will and shall bring -His Servant to by His plenteous grace; and this was of -that other shewing.</p> - -<p>And now [was] my understanding led again into the -first [sight]; both keeping in mind. Then saith this -courteous Lord in his meaning: <i>Lo, lo, my loved Servant, -what harm and distress he hath taken in my service for my -love,—yea, and for his goodwill. Is it not fitting that I award -him [for] his affright and his dread, his hurt and his maim and -all his woe? And not only this, but falleth it not to me to give -a gift that [shall] be better to him, and more worshipful, than -his own wholeness should have been?—or else methinketh I -should do him no grace.</i></p> - -<p>And in this an inward spiritual Shewing of the Lord's -meaning descended into my soul: in which I saw that it -behoveth needs to be, by virtue of His great [Goodness] -and His own worship, that His dearworthy Servant, -which He loved so much, should be verily and blissfully -rewarded, above that he should have been if he had not -fallen. Yea, and so far forth, that his falling and his -woe, that he hath taken thereby, shall be turned into -high and overpassing worship and endless bliss.</p> - -<p>And at this point the shewing of the example vanished, -and our good Lord led forth mine understanding in sight -and in shewing of the Revelation to the end. But notwithstanding -all this forth-leading, the marvelling over -the example went never from me: for methought it was -given me for an answer to my desire, and yet could I not<span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span> -take therein full understanding to mine ease at that time. -For in the Servant that was shewed for Adam, as I shall -tell, I saw many diverse properties that might in no -manner of way be assigned<a name="FNanchor_4_206" id="FNanchor_4_206"></a><a href="#Footnote_4_206" class="fnanchor">[4]</a> to single Adam. And thus -in that time I stood for much part in unknowing: for the -full understanding of this marvellous example was not -given me in that time. In which mighty example three -properties of the Revelation be yet greatly hid; and notwithstanding -this [further forthleading], I saw and understood -that every Shewing is full of secret things [left hid].</p> - -<p>And therefore me behoveth now to tell three properties -in which I am somewhat eased. The first is the -beginning of teaching that I understood therein, in the -same time; the second is the inward teaching that I have -understood therein afterward; the third, all the whole -Revelation from the beginning to the end (that is to say -of this Book) which our Lord God of His goodness -bringeth oftentimes freely to the sight of mine understanding. -And these three are so oned, as to my understanding, -that I cannot, nor may, dispart them. And by -these three, as one, I have teaching whereby I ought to -believe and trust in our Lord God, that of the same -goodness of which He shewed it, and for the same end, -right so, of the same goodness and for the same end He -shall declare it to us when it is His will.</p> - -<p>For, twenty years after the time of the Shewing, save -three months, I had teaching inwardly, as I shall tell: -<i>It belongeth to thee to take heed to all the properties and conditions -that were shewed in the example, though thou think that -they be misty and indifferent<a name="FNanchor_5_207" id="FNanchor_5_207"></a><a href="#Footnote_5_207" class="fnanchor">[5]</a> to thy sight</i>. I assented willingly, -with great desire, and inwardly [beheld] with<span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span> -heedfulness<a name="FNanchor_6_208" id="FNanchor_6_208"></a><a href="#Footnote_6_208" class="fnanchor">[6]</a> all the points and properties that were -shewed in the same time, as far forth as my wits and -understanding would serve: beginning my beholding at -the Lord and at the Servant, and the manner of sitting -of the Lord, and the place that he sat on, and the colour -of his clothing and the manner of shape, and his countenance -without, and his nobleness and his goodness within; -at the manner of standing of the Servant, and the place -where, and how; at his manner of clothing, the colour -and the shape; at his outward having and at his inward -goodness and his unloathfulness.</p> - -<p>The Lord that sat stately in rest and in peace, I understood -that He is God. The Servant that stood afore the -Lord, I understood that it was shewed for Adam: that -is to say, one man was shewed, that time, and his falling, -to make it thereby understood how God beholdeth All-Man -and his falling. For in the sight of God all man is -one man, and one man is all man. This man was hurt -in his might and made full feeble; and he was stunned -in his understanding so that he [was] turned from the -beholding of his Lord. But his will was kept whole in -God's sight;—for his will I saw our Lord commend and -approve. But himself was letted and blinded from the -knowing of this will; and this is to him great sorrow -and grievous distress: for neither doth he see clearly his -loving Lord, which is to him full meek and mild, nor -doth he see truly what himself is in the sight of his -loving Lord. And well I wot when these two are wisely -and truly seen, we shall get rest and peace here in part, -and the fulness of the bliss of Heaven, by His plenteous -grace.</p> - -<p><span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span></p> - -<p>And this was a beginning of teaching which I saw in -the same time, whereby I might come to know in what -manner He beholdeth us in our sin. And then I saw that -only Pain blameth and punisheth, and our courteous Lord -comforteth and sorroweth; and ever He is to the soul in -glad Cheer, loving, and longing to bring us to His bliss.</p> - -<p>The place that the Lord sat on was simple, on the -earth, barren and desert, alone in wilderness; his clothing -was ample and full seemly, as falleth to a Lord; the -colour of his cloth was blue as azure, most sad and fair, -his cheer was merciful; the colour of his face was fair-brown,—with -full seemly features; his eyes were black, -most fair and seemly, shewing [<i>outward</i>] full of lovely -<i>pity</i>, and [shewing], <i>within</i> him, an high Regard,<a name="FNanchor_7_209" id="FNanchor_7_209"></a><a href="#Footnote_7_209" class="fnanchor">[7]</a> long -and broad, all full of endless heavens. And the lovely -looking wherewith He looked upon His Servant continually,—and -especially in his falling,—methought it -might melt our hearts for love and burst them in two -for joy. The fair looking shewed [itself] of a seemly -mingledness which was marvellous to behold: the one -[part] was Ruth and Pity, the other was Joy and Bliss. -The Joy and Bliss passeth as far Ruth and Pity as -Heaven is above earth: the Pity was earthly and the Bliss -was heavenly: the Ruth and Pity of the Father was [in -regard] of the falling of Adam, which is His most loved -creature; the Joy and Bliss was [in regard] of His dearworthy<span class="pagenum"><a name="Page_113" id="Page_113">[Pg 113]</a></span> -Son, which is even with the Father. The Merciful -Beholding of His Countenance<a name="FNanchor_8_210" id="FNanchor_8_210"></a><a href="#Footnote_8_210" class="fnanchor">[8]</a> of love fulfilled all earth -and descended down with Adam into hell, with which -continuant pity Adam was kept from endless death. And -thus Mercy and Pity dwelleth with mankind unto the -time we come up into Heaven.</p> - -<p>But man is blinded in this life and therefore we may -not see our Father, God, as He is. And what time that -He of His goodness willeth to shew Himself to man, He -sheweth Himself homely, as man. Notwithstanding, I -reason, in verity<a name="FNanchor_9_211" id="FNanchor_9_211"></a><a href="#Footnote_9_211" class="fnanchor">[9]</a> we ought to know and believe that the -Father is not man.</p> - -<p>But his sitting on the earth barren and desert, is to -signify this:—He made man's soul to be His own City -and His dwelling-place: which is most pleasing to Him -of all His works. And what time that man was fallen -into sorrow and pain, he was not all seemly to serve in -that noble office; and therefore our Lord Father would -prepare Himself no other place, but would sit upon the -earth abiding mankind, which is mingled with earth, till -what time by His grace His dearworthy Son had brought -again His City into the noble fairness with His hard -travail. The blueness of the clothing betokeneth His -steadfastness; the brownness of his fair face, with the -seemly blackness of the eyes, was most accordant to -shew His holy soberness. The length and breadth of -his garments, which were fair, flaming about, betokeneth -that He hath, beclosed in Him, all Heavens, and all Joy -and Bliss:<a name="FNanchor_10_212" id="FNanchor_10_212"></a><a href="#Footnote_10_212" class="fnanchor">[10]</a> and this was shewed in a touch [of time], -where I have said: <i>Mine understanding was led into the</i><span class="pagenum"><a name="Page_114" id="Page_114">[Pg 114]</a></span> -<i>Lord</i>; in which [inward shewing] I saw Him highly -<i>rejoice</i> for the worshipful restoring that He will and shall -bring His servant to by His plenteous grace.</p> - -<p>And yet I marvelled, beholding the Lord and the -Servant aforesaid. I saw the Lord sit stately, and -the Servant standing reverently afore his Lord. In -which Servant there is double understanding, one <i>without</i>, -another <i>within. Outwardly</i>:—he was clad simply, -as a labourer which were got ready for his toil;<a name="FNanchor_11_213" id="FNanchor_11_213"></a><a href="#Footnote_11_213" class="fnanchor">[11]</a> and -he stood full near the Lord—not evenly in front<a name="FNanchor_12_214" id="FNanchor_12_214"></a><a href="#Footnote_12_214" class="fnanchor">[12]</a> of -him, but in part to one side, on the left. His clothing -was a white kirtle, single, old, and all defaced, dyed -with sweat of his body, strait-fitting to him, and short—as -it were an handful beneath the knee; [thread]bare, -seeming as it should soon be worn out, ready to be -ragged and rent. And of this I marvelled greatly, -thinking: this is now an unseemly clothing for the -Servant that is so greatly loved to stand in afore so worshipful -a Lord. And <i>inwardly</i> in him was shewed a -ground of love: which love that he had to the Lord was -even-like<a name="FNanchor_13_215" id="FNanchor_13_215"></a><a href="#Footnote_13_215" class="fnanchor">[13]</a> to the love that the Lord had to him.</p> - -<p>The wisdom of the Servant saw inwardly that there -was one thing to do which should be to the worship of -the Lord. And the Servant, for love, having no regard -to himself nor to nothing that might befall him, hastily -he started and ran at the sending of his Lord, to do that -thing which was his will and his worship. For it -seemed by his outward clothing as he had been a continuant -labourer of long time, and by the <i>inward sight</i><span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span> -that I had both of the Lord and the Servant it seemed -that he was a<a name="FNanchor_14_216" id="FNanchor_14_216"></a><a href="#Footnote_14_216" class="fnanchor">[14]</a> new [one], that is to say, new beginning -to travail: which Servant was never sent out afore.</p> - -<p>There was a treasure in the earth which the Lord -loved. I marvelled and thought what it might be, and -I was answered in mine understanding: <i>It is a food which -is delectable and pleasant to the Lord</i>. For I saw the Lord -sit as a man, and I saw neither meat nor drink wherewith -to serve him. This was one marvel. Another -marvel was that this majestic Lord had no servant but -one, and him he sent out. I beheld, thinking what -manner of labour it might be that the Servant should do. -And then I understood that he should do the greatest -labour and hardest travail: that is, he should be a -gardener, delve and dyke, toil and sweat, and turn the -earth upside-down, and seek the deepness, and water -the plants in time. And in this he should continue his -travail and make sweet floods to run, and noble and -plenteous fruits to spring, which he should bring afore -the Lord to serve him therewith to his desire. And he -should never turn again till he had prepared this food all -ready as he knew that it pleased the Lord. And then -he should take this food, with the drink in the food, and -bear it full worshipfully afore the Lord. And all this -time the Lord should sit in the same place, abiding his -Servant whom he sent out.</p> - -<p>And yet I marvelled from whence the Servant came. -For I saw in the Lord that HE hath within Himself endless -life, and all manner of goodness, save that treasure -that was in the earth. And [also] <i>that</i> [treasure] was -grounded in the Lord in marvellous deepness of endless<span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span> -love, but it was not all to His worship till the Servant -had thus nobly prepared it, and brought it before Him in -himself present. And without the Lord was nothing but -wilderness. And I understood not all what this example -meant, and therefore I marvelled whence the Servant -came.</p> - -<p>In the Servant is comprehended the Second Person in -the Trinity; and in the Servant is comprehended Adam: -that is to say, All-Man. And therefore when I say the -<i>Son</i>, it meaneth the Godhead which is even with the -Father; and when I say the <i>Servant</i>, it meaneth Christ's -Manhood, which is rightful Adam. By the nearness -of the Servant is understood the Son, and by the -standing on the left side is understood Adam. The -Lord is the Father, God; the Servant is the Son, Christ -Jesus; the Holy Ghost is Even<a name="FNanchor_15_217" id="FNanchor_15_217"></a><a href="#Footnote_15_217" class="fnanchor">[15]</a> Love which is in them -both.</p> - -<p>When Adam fell, God's Son fell: because of the -rightful oneing which had been made in heaven, God's -Son might not [be disparted] from Adam. (For by -Adam I understand All-Man.) Adam fell from life to -death, into the deep<a name="FNanchor_16_218" id="FNanchor_16_218"></a><a href="#Footnote_16_218" class="fnanchor">[16]</a> of this wretched world, and after -that into hell: God's Son fell with Adam, into the deep<a name="FNanchor_17_219" id="FNanchor_17_219"></a><a href="#Footnote_17_219" class="fnanchor">[17]</a> -of the Maiden's womb, who was the fairest daughter of -Adam; and for this end: to excuse Adam from blame -in heaven and in earth; and mightily He fetched him out -of hell.</p> - -<p>By the wisdom and goodness that was in the Servant -is understood God's Son; by the poor clothing as a<span class="pagenum"><a name="Page_117" id="Page_117">[Pg 117]</a></span> -labourer standing near the left side, is understood the -Manhood and Adam, with all the scathe<a name="FNanchor_18_220" id="FNanchor_18_220"></a><a href="#Footnote_18_220" class="fnanchor">[18]</a> and feebleness -that followeth. For in all this our good Lord shewed -His own Son and Adam but <i>one</i> Man. The virtue and -the goodness that we have is of Jesus Christ, the feebleness -and the blindness that we have is of Adam: which -two were shewed in the Servant.</p> - -<p>And thus hath our good Lord Jesus taken upon Him all -our blame, and therefore our Father nor may nor will -more blame assign to us than to His own Son, dearworthy -Christ. Thus was He, the Servant, afore His coming -into earth standing ready afore the Father in purpose, -till what time He would send Him to do that worshipful -deed by which mankind was brought again into heaven;—that -is to say, notwithstanding that He is God, even with -the Father as anent the Godhead. But in His foreseeing -purpose that He would be Man, to save man in fulfilling -of His Father's will, so He stood afore His Father as -a Servant, willingly<a name="FNanchor_19_221" id="FNanchor_19_221"></a><a href="#Footnote_19_221" class="fnanchor">[19]</a> taking upon Him all our charge. -And then He started full readily at the Father's will, and -anon He fell full low, into the Maiden's womb, having -no regard to Himself nor to His hard pains.</p> - -<p>The white kirtle is the flesh; the singleness is that -there was right nought atwix the Godhead and Manhood; -the straitness is poverty; the eld is of Adam's wearing; -the defacing, of sweat of Adam's travail; the shortness -sheweth the Servant's labour.</p> - -<p>And thus I saw the Son saying in His meaning<a name="FNanchor_20_222" id="FNanchor_20_222"></a><a href="#Footnote_20_222" class="fnanchor">[20]</a>: -<i>Lo! my dear Father, I stand before Thee in Adam's kirtle, all</i><span class="pagenum"><a name="Page_118" id="Page_118">[Pg 118]</a></span> -<i>ready to start and to run: I would be in the earth to do Thy -worship when it is Thy will to send me. How long shall -I desire?</i> Full soothfastly wist the Son when it would -be the Father's will and how long He should desire: that -is to say, [He wist it] anent the Godhead: for He is the -Wisdom of the Father; wherefore this question was -shewed with understanding of the <i>Manhood</i> of Christ. -For all mankind that shall be saved by the sweet Incarnation -and blissful Passion of Christ, all is the Manhood -of Christ: for He is the Head and we be His members. -To which members the day and the time is unknown -when every passing woe and sorrow shall have an end, -and the everlasting joy and bliss shall be fulfilled; which -day and time for to see, all the Company of Heaven -longeth. And all that shall be under heaven that shall -come thither, their way is by longing and desire. Which -desire and longing was shewed in the Servant's standing -afore the Lord,—or else thus in the Son's standing afore -the Father in Adam's kirtle. For the longing<a name="FNanchor_21_223" id="FNanchor_21_223"></a><a href="#Footnote_21_223" class="fnanchor">[21]</a> and -desire of all Mankind that shall be saved appeared in -Jesus: for Jesus is All that shall be saved, and All that -shall be saved is Jesus. And all of the Charity of God; -with obedience, meekness, and patience, and virtues that -belong to us.</p> - -<p>Also in this marvellous example I have teaching with -me as it were the beginning of an A.B.C., whereby I -have some understanding of our Lord's meaning. For -the secret things of the Revelation be hid therein;—notwithstanding -that <i>all</i> the Shewings are full of secret -things. The <i>sitting</i> of the Father betokeneth His Godhead: -that is to say, by shewing of rest and peace: for<span class="pagenum"><a name="Page_119" id="Page_119">[Pg 119]</a></span> -in the Godhead may be no travail.<a name="FNanchor_22_224" id="FNanchor_22_224"></a><a href="#Footnote_22_224" class="fnanchor">[22]</a> And that He shewed -Himself as <i>Lord</i>, betokeneth His [governance] to our -manhood. The <i>standing</i> of the Servant betokeneth -travail; <i>on one side</i>, and on the <i>left</i>, betokeneth that he -was not all worthy to stand even-right afore the Lord; -his <i>starting</i> was the Godhead, and the <i>running</i> was the -Manhood: for the Godhead started from the Father into -the Maiden's womb, falling into the taking of our Kind. -And in this falling he took great sore: the <i>sore</i> that He -took was our flesh, in which He had also swiftly feeling -of deadly pains. That he stood <i>adread</i> before the -Lord and not even-right, betokeneth that His clothing -was not seemly<a name="FNanchor_23_225" id="FNanchor_23_225"></a><a href="#Footnote_23_225" class="fnanchor">[23]</a> to stand in even-right afore the Lord, -nor <i>that</i> might not, nor should not, be His office -while He was a labourer; nor also He might not sit in -rest and peace with the Lord till He had won His peace -rightfully with His hard travail; and that he stood by -the <i>left</i> side [betokeneth] that the Father left His own -Son, willingly,<a name="FNanchor_24_226" id="FNanchor_24_226"></a><a href="#Footnote_24_226" class="fnanchor">[24]</a> in the Manhood to suffer all man's pains, -without sparing of Him. By that <i>his kirtle was in point -to be ragged and rent</i>, is understood the blows, the -scourgings, the thorns and the nails, the drawing and -the dragging, His tender flesh rending. (As I saw in -some part [before] how the flesh was rent from the skull, -falling in pieces until the time when the bleeding ceased, -and then it began to dry again, cleaving to the bone.) -And by the <i>struggling and writhing, groaning and moaning,</i> is -understood that He might never rise almightily from the -time that He was fallen into the Maiden's womb, till his<span class="pagenum"><a name="Page_120" id="Page_120">[Pg 120]</a></span> -body was slain and dead, He yielding the soul into the -Father's hands with all Mankind for whom He was sent.</p> - -<p>And at this point He began first to shew His might: -for He went into Hell, and when He was there He raised -up the great Root out of the deep deepness which -rightfully was knit to Him in high Heaven. The body -was in the grave till Easter-morrow, and from that time -He lay nevermore. For then was rightfully ended the -struggling and the writhing, the groaning and the moaning. -And our foul deadly flesh that God's Son took on -Him, which was Adam's old kirtle, strait, [worn]-bare, -and short, was then by our Saviour made fair, new, -white and bright and of endless cleanness; loose and -long<a name="FNanchor_25_227" id="FNanchor_25_227"></a><a href="#Footnote_25_227" class="fnanchor">[25]</a>; fairer and richer than was then the clothing -which [before] I saw on the Father: for that clothing -was blue, but Christ's clothing is [coloured] now of a -fair seemly medlour, which is so marvellous that I can it -not describe: for it is all of very worships.</p> - -<p>Now sitteth not the Son on earth in wilderness, but -He sitteth in His noblest Seat, which He made in -Heaven most to His pleasing. Now standeth not the -Son afore the Father as a Servant afore the Lord dreadingly, -meanly clad, in part naked; but He standeth -afore the Father even-right, richly clad in blissful largeness, -with a Crown upon His head of precious richness. -For it was shewed that <i>we be His Crown</i>: which Crown -is the Joy of the Father, the Worship of the Son, the -Satisfying of the Holy Ghost, and endless marvellous -Bliss to all that be in Heaven. Now standeth not the -Son afore the Father on the left side, as a labourer, -but He sitteth on His Father's right hand, in endless<span class="pagenum"><a name="Page_121" id="Page_121">[Pg 121]</a></span> -rest and peace.<a name="FNanchor_26_228" id="FNanchor_26_228"></a><a href="#Footnote_26_228" class="fnanchor">[26]</a> (But it is not meant that the Son -sitteth on the right hand, side by side, as one man -sitteth by another in this life,—for there is no such -sitting, as to my sight, in the Trinity,—but He sitteth -on His Father's right hand,—that is to say: in the -highest nobleness of the Father's joys.) Now is the -Spouse, God's Son, in peace with His loved Wife, -which is the Fair Maiden of endless Joy. Now sitteth -the Son, Very God and Man, in His City in rest and -peace: which [City] His Father hath adight to Him of -His endless purpose; and the Father in the Son; and -the Holy Ghost in the Father and in the Son.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_203" id="Footnote_1_203"></a><a href="#FNanchor_1_203"><span class="label">[1]</span></a> <i>i.e.</i> a steep hollow place; a ravine.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_204" id="Footnote_2_204"></a><a href="#FNanchor_2_204"><span class="label">[2]</span></a> <i>i.e.</i> injury, harm.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_205" id="Footnote_3_205"></a><a href="#FNanchor_3_205"><span class="label">[3]</span></a> "entended."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_206" id="Footnote_4_206"></a><a href="#FNanchor_4_206"><span class="label">[4]</span></a> "aret" = reckoned.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_207" id="Footnote_5_207"></a><a href="#FNanchor_5_207"><span class="label">[5]</span></a> <i>i.e.</i> not of definite purport, indistinct.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_208" id="Footnote_6_208"></a><a href="#FNanchor_6_208"><span class="label">[6]</span></a> "avisement."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_209" id="Footnote_7_209"></a><a href="#FNanchor_7_209"><span class="label">[7]</span></a> MS. "within him an <i>heyward</i> long and brode, all full of endless -hevyns." Cressy and Collins transcribe this word without explanation, -but give "heavenliness" for "heavens." It seems most likely -that "hey" has been written as if affixed to "ward" (<i>i.e. "regard," -"deeming,"</i> or <i>"reward"</i>), or else to <i>"reward,"</i> meaning, as usual, -<i>regard</i> ("Beholding"). See pp. <a href="#Page_108">108</a> and <a href="#Page_113">113</a>. -</p> -<p> -If "<i>an heyward</i>"—"long and brode all full of endless hevyns,"—were -to be rendered as "an high reward," revealed for the -future along with, though less clearly than, the divine pity for the pains -of the present, reference might be made to Revelation ix. pp. <a href="#Page_47">47</a>, <a href="#Page_50">50</a>: -"It is a joy, a bliss, an endless satisfying to me that ever suffered -Passion for thee." ... "In this feeling mine understanding was lifted -up into Heaven: and there I saw three heavens"; and to Rev. x. p. <a href="#Page_51">51</a>: -"then with a glad Cheer our Lord looked into His Side and beheld, -rejoicing. With His sweet looking He led forth the understanding of -His creature by the same wound into His Side within. And then He -shewed a fair delectable place, and large enough for all mankind that -shall be saved to rest in peace and in love." -</p> -<p> -But "Regard" (scope of true, continuing, divine Sight, Insight, -All-comprehending sight) seems more likely to be the true rendering. -"Long and broad" go strangely with the word, but on p. <a href="#Page_113">113</a> the -<i>length and breadth</i> of the garments is interpreted immediately after the -colour of the eyes, and is said to betoken that "He hath in Him, all -Heavens, and all Joy and Bliss," and indeed these words but fill out -the idea of the more frequently used "high" to signify the "enclosing" -of "endless heavens:" that Sphere of "fulness" which is infinite. -With this passage may be compared one below, on p. <a href="#Page_113">113</a>: "The -Merciful Beholding of His loving Cheer fulfilled all earth and descended -down with Adam into hell, ... and thus Mercy and Pity -dwelleth with mankind unto the time we come up into Heaven." The -other, the Inward, the <i>high</i> Beholding or Regard it not said to "fill" -Heaven, but to be "full of" endless Heavens. So elsewhere it is said -that in our <i>Sense-soul</i>, the lower part of human nature, <i>God dwells</i>, but -that our <i>Substance</i>, the higher part, <i>dwells in God</i>. (The regard of Mercy -and Pity is with the Sense-soul; the high Regard of Joy and Bliss is with -the Substance.) P. <a href="#Page_132">132</a>, chap. lv.: "I saw that our Substance is in God, -and also I saw that in our Sense-soul God is." lvi. p. <a href="#Page_135">135</a>:" The worshipful -City that our Lord Jesus sitteth in, it is our Sense-part, in -which He is enclosed; and our Nature-Substance is beclosed in Jesus, -with the blessed Soul of Christ sitting in rest in the Godhead."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_210" id="Footnote_8_210"></a><a href="#FNanchor_8_210"><span class="label">[8]</span></a> "lofly cher."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_9_211" id="Footnote_9_211"></a><a href="#FNanchor_9_211"><span class="label">[9]</span></a> "I reson sothly we owen."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_10_212" id="Footnote_10_212"></a><a href="#FNanchor_10_212"><span class="label">[10]</span></a> See p. <a href="#Page_112">112</a>, the "high reward."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_11_213" id="Footnote_11_213"></a><a href="#FNanchor_11_213"><span class="label">[11]</span></a> "which wer disposed to travel."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_12_214" id="Footnote_12_214"></a><a href="#FNanchor_12_214"><span class="label">[12]</span></a> "even fornempts" = strait opposite.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_13_215" id="Footnote_13_215"></a><a href="#FNanchor_13_215"><span class="label">[13]</span></a> <i>i.e.</i> equal (MS. "even like").</p></div> - -<div class="footnote"> - -<p><a name="Footnote_14_216" id="Footnote_14_216"></a><a href="#FNanchor_14_216"><span class="label">[14]</span></a> S. de Cressy: "anaved"; MS. "anew."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_15_217" id="Footnote_15_217"></a><a href="#FNanchor_15_217"><span class="label">[15]</span></a> <i>i.e.</i> equal—see p. <a href="#Page_114">114</a>. "All of the Charity of God," the mutual -love that also embraces created souls, p. <a href="#Page_118">118</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_16_218" id="Footnote_16_218"></a><a href="#FNanchor_16_218"><span class="label">[16]</span></a> "the slade."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_17_219" id="Footnote_17_219"></a><a href="#FNanchor_17_219"><span class="label">[17]</span></a> "the slade."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_18_220" id="Footnote_18_220"></a><a href="#FNanchor_18_220"><span class="label">[18]</span></a> "mischief."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_19_221" id="Footnote_19_221"></a><a href="#FNanchor_19_221"><span class="label">[19]</span></a> "wilfully" = voluntarily, of His own Will as God.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_20_222" id="Footnote_20_222"></a><a href="#FNanchor_20_222"><span class="label">[20]</span></a> purpose, intent, thought or speech.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_21_223" id="Footnote_21_223"></a><a href="#FNanchor_21_223"><span class="label">[21]</span></a> "langor."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_22_224" id="Footnote_22_224"></a><a href="#FNanchor_22_224"><span class="label">[22]</span></a> <i>i.e.</i> painful toil. "He sitteth ... in peace and rest. And the Godhead -ruleth and careth for heaven and earth and all that is" (<a href="#THE_SIXTEENTH_REVELATION">lxvii.</a>).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_23_225" id="Footnote_23_225"></a><a href="#FNanchor_23_225"><span class="label">[23]</span></a> "honest."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_24_226" id="Footnote_24_226"></a><a href="#FNanchor_24_226"><span class="label">[24]</span></a> "wilfully."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_25_227" id="Footnote_25_227"></a><a href="#FNanchor_25_227"><span class="label">[25]</span></a> "wyde and syde" = wide and long.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_26_228" id="Footnote_26_228"></a><a href="#FNanchor_26_228"><span class="label">[26]</span></a> But see also xxxix. p. <a href="#Page_81">81</a>, lxxx. p. <a href="#Page_194">194</a>.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_122" id="Page_122">[Pg 122]</a></span></p> - - - -<h3><a name="CHAPTER_LII" id="CHAPTER_LII">CHAPTER LII</a></h3> - -<p style="text-align:center">"We have now matter of mourning: for our sin is cause of -Christ's pains; and we have, lastingly, matter of joy: for endless -love made Him to suffer"<br /> -<br /></p> - - -<p>And thus I saw that God rejoiceth that He is our -Father, and God rejoiceth that He is our Mother, -and God rejoiceth that He is our Very Spouse and our -soul is His loved Wife. And Christ rejoiceth that He is -our Brother, and Jesus rejoiceth that He is our Saviour. -These are five high joys, as I understand, in which He -willeth that we enjoy; Him praising, Him thanking, Him -loving, Him endlessly blessing.</p> - -<p>All that shall be saved, we have in us, for the time of -this life, a marvellous mingling<a name="FNanchor_1_229" id="FNanchor_1_229"></a><a href="#Footnote_1_229" class="fnanchor">[1]</a> both of weal and woe: -we have in us our Lord Jesus uprisen, we have in us the -wretchedness and the mischief of Adam's falling, dying. -By Christ we are steadfastly kept, and by His grace -touching us we are raised into sure trust of salvation. -And by Adam's falling we are so broken, in our feeling, -in diverse manners by sins and by sundry pains, in which -we are made dark, that scarsely we can take any comfort.<span class="pagenum"><a name="Page_123" id="Page_123">[Pg 123]</a></span> -But in our intent<a name="FNanchor_2_230" id="FNanchor_2_230"></a><a href="#Footnote_2_230" class="fnanchor">[2]</a> we abide in God, and faithfully trust -to have mercy and grace; and this is His own working -in us. And of His goodness He openeth the eye of our -understanding, by which we have sight, sometime more -and sometime less, according as God giveth ability to receive. -And now we are raised into the one, and now -we are suffered to fall into the other.</p> - -<p>And thus is this medley so marvellous in us that -scarsely we know of our self or of our even-Christian -in what way we stand, for the marvellousness of this -sundry feeling. But that same Holy Assent, <i>that</i> we -assent to God when we feel Him, truly setting our will -to be with Him, with all our heart, and with all our soul, -and with all our might. And then we hate and despise -our evil stirrings and all that might be occasion of sin, -spiritual and bodily.<a name="FNanchor_3_231" id="FNanchor_3_231"></a><a href="#Footnote_3_231" class="fnanchor">[3]</a> And yet nevertheless when this -sweetness is hid, we fall again into blindness, and so into -woe and tribulation in diverse manners. But then is this -our comfort, that we <i>know in our faith</i> that by virtue of -Christ which is our Keeper, we assent never thereto, but -we groan there-against, and dure on, in pain and woe, -praying, unto that time that He sheweth Him again -to us.</p> - -<p>And thus we stand in this medley all the days of our -life. But He willeth that we trust that He is lastingly<span class="pagenum"><a name="Page_124" id="Page_124">[Pg 124]</a></span> -with as. And that in three manner.—He is with us in -Heaven, very Man, in His own Person, us updrawing; -and that was shewed in [the Shewing of] the Spiritual -Thirst. And He is with us in earth, us leading; and -that was shewed in the Third [Shewing], where I saw -God in a Point. And He is with us in our soul, endlessly -dwelling, us ruling and keeping; and that was -shewed in the Sixteenth [Shewing], as I shall tell.</p> - -<p>And thus in the Servant was shewed the scathe and -blindness of Adam's falling; and in the Servant was -shewed the wisdom and goodness of God's Son. And -in the Lord was shewed the ruth and pity of Adam's -woe, and in the Lord was shewed the high nobility and -the endless worship that Mankind is come to by the -virtue of the Passion and death of His dearworthy Son. -And therefore mightily He joyeth in his falling for the -high raising and fulness of bliss that Mankind is come -to, overpassing that we should have had if he had not -fallen.—And thus to see this overpassing nobleness was -mine understanding led into God in the same time that I -saw the Servant fall.</p> - -<p>And thus we have, now, matter of mourning: for our -sin is cause of Christ's pains; and we have, lastingly, -matter of joy: for endless love made Him to suffer. And -therefore the creature that seeth and feeleth the working -of love by grace, hateth nought but sin: for of all things, -to my sight, love and hate are [the] hardest and most unmeasureable -contraries. And notwithstanding all this, I -saw and understood in our Lord's meaning that we may -not in this life keep us from sin as wholly in full cleanness -as we shall be in Heaven. But we may well by -grace keep us from the sins which would lead us to<span class="pagenum"><a name="Page_125" id="Page_125">[Pg 125]</a></span> -endless pains, as Holy Church teacheth us; and eschew -venial [ones] reasonably up to our might. And if we by -our blindness and our wretchedness any time fall, we -should readily rise, knowing the sweet touching of grace, -and with all our will amend us upon the teaching of Holy -Church, according as the sin is grievous, and go forthwith -to God in love; and neither, on the one side, fall -over low, inclining to despair, nor, on the other side, be -over-reckless, as if we made no matter of it<a name="FNanchor_4_232" id="FNanchor_4_232"></a><a href="#Footnote_4_232" class="fnanchor">[4]</a>; but nakedly -acknowledge our feebleness, finding that we may not -stand a twinkling of an eye but by Keeping of grace, and -reverently cleave to God, on Him only trusting.</p> - -<p>For after one wise is the Beholding by<a name="FNanchor_5_233" id="FNanchor_5_233"></a><a href="#Footnote_5_233" class="fnanchor">[5]</a> God, and -after another wise is the Beholding by<a name="FNanchor_6_234" id="FNanchor_6_234"></a><a href="#Footnote_6_234" class="fnanchor">[6]</a> man. For it -belongeth to man meekly to accuse himself, and it belongeth -to the proper Goodness of our Lord God courteously -to excuse man. And these be two parts that were -shewed in the double Manner of Regard with which the -Lord beheld the falling of His loved Servant. The one -was shewed outward, very meekly and mildly, with great -ruth and pity; and that of endless Love. And right thus -willeth our Lord that we accuse our self, earnestly and -truly seeing and knowing our falling and all the harms -that come thereof; seeing and learning<a name="FNanchor_7_235" id="FNanchor_7_235"></a><a href="#Footnote_7_235" class="fnanchor">[7]</a> that we can -never restore it; and therewith that we earnestly and -truly see and know His everlasting love that He hath to -us, and His plenteous mercy. And thus graciously to -see and know both together is the meek accusing that -our Lord asketh of us, and Himself worketh it where it -is. And this is the lower part of man's life, and it was<span class="pagenum"><a name="Page_126" id="Page_126">[Pg 126]</a></span> -shewed in the [Lord's] <i>outward</i> manner of Regard. In -which shewing I saw <i>two</i> parts: the one is the rueful -falling of man, the other is the worshipful Satisfaction<a name="FNanchor_8_236" id="FNanchor_8_236"></a><a href="#Footnote_8_236" class="fnanchor">[8]</a> -that our Lord hath made for man.</p> - -<p>The other manner of Regard was shewed <i>inward</i>: -and that was more highly and all [fully] <i>one</i>.<a name="FNanchor_9_237" id="FNanchor_9_237"></a><a href="#Footnote_9_237" class="fnanchor">[9]</a> For the -life and the virtue that we have in the lower part is of -the higher, and it cometh down to us [from out] of the -Natural love of the [high] Self, by [the working of] grace. -Atwix [the life of] the one and [the life of] the other there is -right nought: for it is all one love. Which one blessed love -hath now, in us, double working: for in the lower part -are pains and passions, mercies and forgiveness, and such -other that are profitable; but in the higher part are none -of these, but all one high love and marvellous joy: in<a name="FNanchor_10_238" id="FNanchor_10_238"></a><a href="#Footnote_10_238" class="fnanchor">[10]</a> -which joy all pains are highly restored. And in this -[time] our Lord showed not only our Excusing<a name="FNanchor_11_239" id="FNanchor_11_239"></a><a href="#Footnote_11_239" class="fnanchor">[11]</a> [from -blame, in His beholding of our higher part], but the -worshipful nobility that He shall bring us to [by the -working of grace in our lower part], turning all our -blame [that is therein, from our falling] into endless -worship [when we be oned to the high Self above].<a name="FNanchor_12_240" id="FNanchor_12_240"></a><a href="#Footnote_12_240" class="fnanchor">[12]</a></p> - -<div class="footnote"> - -<p><a name="Footnote_1_229" id="Footnote_1_229"></a><a href="#FNanchor_1_229"><span class="label">[1]</span></a> "medlour," "medle."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_230" id="Footnote_2_230"></a><a href="#FNanchor_2_230"><span class="label">[2]</span></a> "menyng."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_231" id="Footnote_3_231"></a><a href="#FNanchor_3_231"><span class="label">[3]</span></a> "And thus is this medle so mervelous in us that onethys we -knowen of our selfe or of our evyn Cristen in what way we stonden for -the marveloushede of this sundry felyng. But that ilke holy assent -that we assenten to God when we feel hym truly willand to be with -him with al our herte, with al our soule and with al our myte, and -than we haten and dispisen our evil sterings and al that myte be -occasion of synne gostly and bodily."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_232" id="Footnote_4_232"></a><a href="#FNanchor_4_232"><span class="label">[4]</span></a> "gove no fors" = gave it no force.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_233" id="Footnote_5_233"></a><a href="#FNanchor_5_233"><span class="label">[5]</span></a> "of."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_234" id="Footnote_6_234"></a><a href="#FNanchor_6_234"><span class="label">[6]</span></a> "of."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_235" id="Footnote_7_235"></a><a href="#FNanchor_7_235"><span class="label">[7]</span></a> "witand" = witting.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_236" id="Footnote_8_236"></a><a href="#FNanchor_8_236"><span class="label">[8]</span></a> "Asseth."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_9_237" id="Footnote_9_237"></a><a href="#FNanchor_9_237"><span class="label">[9]</span></a> "and al on"—perhaps for <i>all is one</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_10_238" id="Footnote_10_238"></a><a href="#FNanchor_10_238"><span class="label">[10]</span></a> "in" = <i>in, into,</i> or <i>unto</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_11_239" id="Footnote_11_239"></a><a href="#FNanchor_11_239"><span class="label">[11]</span></a> <i>i.e. Exculpating</i>—as in Romans ii. 15.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_12_240" id="Footnote_12_240"></a><a href="#FNanchor_12_240"><span class="label">[12]</span></a> "Man,—seeing he is not a simple nature—in one aspect of his -being, which is the better, and that I may speak more openly what I -ought to speak, his very self, is immortal; but on the other side, which -is weak and fallen, and which alone is known to those who have no -faith except in sensible things, he is obnoxious to mortality and -mutability."—From the <i>Didascolon</i> of Hugo of St Victor, as quoted in -F. D. Maurice's <i>Mediæval Philosophy</i>, p. 147.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_127" id="Page_127">[Pg 127]</a></span></p> - - - -<h3><a name="CHAPTER_LIII" id="CHAPTER_LIII">CHAPTER LIII</a></h3> - -<p style="text-align:center">"In every soul that shall be saved is a Godly Will that never -assented to sin, nor ever shall." "Ere that He made us He -loved us, and when we were made we loved Him"<br /> -<br /></p> - - -<p>And I saw that He willeth that we understand He -taketh not harder the falling of any creature that -shall be saved than He took the falling of Adam, which, -we know, was endlessly loved and securely kept in the -time of all his need, and now is blissfully restored in -high overpassing joy. For our Lord is so good, so -gentle, and so courteous, that He may never assign -default [in those] in whom He shall ever be blessed and -praised.</p> - -<p>And in this that I have now told was my desire in -part answered, and my great difficulty<a name="FNanchor_1_241" id="FNanchor_1_241"></a><a href="#Footnote_1_241" class="fnanchor">[1]</a> some deal eased, -by the lovely, gracious Shewing of our good Lord. In -which Shewing I saw and understood full surely that in -every soul that shall be saved is a Godly Will that never -assented to sin, nor ever shall: which Will is so good -that it may never will evil, but evermore continually it -willeth good; and worketh good in the sight of God. -Therefore our Lord willeth that we know this in the -Faith and the belief; and especially that we have all -this blessed Will whole and safe in our Lord Jesus -Christ. For that same Kind<a name="FNanchor_2_242" id="FNanchor_2_242"></a><a href="#Footnote_2_242" class="fnanchor">[2]</a> that Heaven shall be filled -with behoveth needs, of God's rightfulness, so to have -been knit and oned to Him, that therein was kept a Substance<span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span> -which might never, nor should, be parted from -Him; and <i>that</i> through His own Good Will in His -endless foreseeing purpose.</p> - -<p>But notwithstanding this rightful knitting and this -endless oneing, yet the redemption and the again-buying -of mankind is needful and speedful in everything, as it -is done for the same intent and to the same end that -Holy Church in our Faith us teacheth.</p> - -<p>For I saw that God <i>began</i> never to love mankind: for -right the same that mankind shall be in endless bliss, -fulfilling the joy of God as anent His works, right so -the same, mankind hath been in the foresight of God: -known and loved from without beginning in his<a name="FNanchor_3_243" id="FNanchor_3_243"></a><a href="#Footnote_3_243" class="fnanchor">[3]</a> rightful -intent. By the endless assent of the full accord of -all the Trinity, the Mid-Person willed to be Ground -and Head of this fair Kind: out of Whom we be all come, -in Whom we be all enclosed, into Whom we shall all -wend,<a name="FNanchor_4_244" id="FNanchor_4_244"></a><a href="#Footnote_4_244" class="fnanchor">[4]</a> in Him finding our full Heaven in everlasting -joy, by the foreseeing purpose of all the blessed Trinity -from without beginning.</p> - -<p>For ere that He made us He loved us, and when we -were made we loved Him. And this is a Love that -is <i>made</i>, [to our Kindly Substance], [by virtue] of the -Kindly Substantial <i>Goodness</i> of the Holy Ghost; Mighty, -in Reason, [by virtue] of the <i>Might</i> of the Father; and -Wise, in Mind, [by virtue] of the <i>Wisdom</i> of the Son. -And thus is Man's Soul made by God and in the same -point knit to God.</p> - -<p>And thus I understand that man's Soul is made of -nought: that is to say, it is made, but of nought that is<span class="pagenum"><a name="Page_129" id="Page_129">[Pg 129]</a></span> -made. And thus:—When God should make man's body -He took the clay of earth, which is a matter mingled -and gathered of all bodily things; and thereof He made -man's body. But to the making of man's Soul He -would take right nought, but made it. And thus is the -Nature-made rightfully oned to the Maker, which is Substantial -Nature not-made: that is, God. And therefore -it is that there may nor shall be right nought atwix God -and man's Soul.</p> - -<p>And in this endless Love man's Soul is kept whole, as -the matter of the Revelations signifieth and sheweth: -in which endless Love we be led and kept of God and -never shall be lost. For He willeth we<a name="FNanchor_5_245" id="FNanchor_5_245"></a><a href="#Footnote_5_245" class="fnanchor">[5]</a> be aware that -our Soul is a life, which life of His Goodness and His -Grace shall last in Heaven without end, Him loving, -Him thanking, Him praising. And right the same that -we shall be without end, the same we were treasured in -God and hid, known and loved from without beginning.</p> - -<p>Wherefore He would have us understand that the -noblest thing that ever He made is mankind: and the -fullest Substance and the highest Virtue is the blessed -Soul of Christ. And furthermore He would have us -understand that His<a name="FNanchor_6_246" id="FNanchor_6_246"></a><a href="#Footnote_6_246" class="fnanchor">[6]</a> dear worthy Soul [of Manhood] was -preciously knit to Him in the making [by Him of Manhood's -Substantial Nature] which knot is so subtle and -so mighty that (it)<a name="FNanchor_7_247" id="FNanchor_7_247"></a><a href="#Footnote_7_247" class="fnanchor">[7]</a>—[man's soul]—is oned into God: in<span class="pagenum"><a name="Page_130" id="Page_130">[Pg 130]</a></span> -which oneing it is made endlessly holy. Furthermore -He would have us know that all the souls that shall be -saved in Heaven without end, are knit and oned in this -oneing and made holy in this holiness.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_241" id="Footnote_1_241"></a><a href="#FNanchor_1_241"><span class="label">[1]</span></a> "awer" = awe, travail of perplexity, dilemma—see l. <a href="#Footnote_3_199">note 3</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_242" id="Footnote_2_242"></a><a href="#FNanchor_2_242"><span class="label">[2]</span></a> Man's nature.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_243" id="Footnote_3_243"></a><a href="#FNanchor_3_243"><span class="label">[3]</span></a> Or (it may be): "In His Rightful Intent ... the Mid-Person -willed...."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_244" id="Footnote_4_244"></a><a href="#FNanchor_4_244"><span class="label">[4]</span></a> "wynden."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_245" id="Footnote_5_245"></a><a href="#FNanchor_5_245"><span class="label">[5]</span></a> "wetyn" = wit.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_246" id="Footnote_6_246"></a><a href="#FNanchor_6_246"><span class="label">[6]</span></a> S. de Cressy has "this "; the word in the MS. is more like "his."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_247" id="Footnote_7_247"></a><a href="#FNanchor_7_247"><span class="label">[7]</span></a> The pronoun "it" given by S. de Cressy is omitted in the MS. -The meaning is, perhaps, that the Manhood-Substance, or Soul of -Christ, was in its making, by the Second Person in the Trinity, so -united to Himself that Man's Substance and each man's soul (in salvation), -being one with it, are one with God the Son. See li. p. <a href="#Page_117">117</a>.</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LIV" id="CHAPTER_LIV">CHAPTER LIV</a></h3> - -<p style="text-align:center">"Faith is nought else but a right understanding, with true -belief and sure trust, of our Being: that we are in God, and -God is in us: Whom we see not"<br /> -<br /></p> - - -<p>And because of this great, endless love that God hath -to all Mankind, He maketh no disparting in love -between the blessed Soul of Christ and the least soul -that shall be saved. For it is full easy to believe and to -trust that the dwelling of the blessed Soul of Christ is -full high in the glorious Godhead, and verily, as I understand -in our Lord's signifying, where the blessed Soul -of Christ is, there is the Substance of all the souls that -shall be saved by Christ.</p> - -<p>Highly ought we to rejoice that God dwelleth in our -soul, and much more highly ought we to rejoice that -our soul dwelleth in God. Our soul is <i>made</i> to be God's -dwelling-place; and the dwelling-place of the soul is -God, Which is <i>unmade</i>. And high understanding it is, -inwardly to see and know that God, which is our Maker, -dwelleth in our soul; and an higher understanding it is, -inwardly to see and to know that our soul, that is made, -dwelleth in God's Substance: of which Substance, God, -we are that we are.</p> - -<p>And I saw no difference between God and our Substance:<span class="pagenum"><a name="Page_131" id="Page_131">[Pg 131]</a></span> -but as it were all God; and yet mine understanding -took that our Substance is in God: that is to -say, that God is God, and our Substance is a creature in -God. For the Almighty Truth of the Trinity is our -Father: for He made us and keepeth us in Him; and -the deep Wisdom of the Trinity is our Mother, in Whom -we are all enclosed; the high Goodness of the Trinity -is our Lord, and in Him we are enclosed, and He in us. -We are enclosed in the Father, and we are enclosed in -the Son, and we are enclosed in the Holy Ghost. And -the Father is enclosed in us, and the Son is enclosed in -us, and the Holy Ghost is enclosed in us: Almightiness, -All-Wisdom, All-Goodness: one God, one Lord.</p> - -<p>And our faith is a Virtue that cometh of our Nature-Substance -into our Sense-soul by the Holy Ghost; in -which all our virtues come to us: for without that, no -man may receive virtue. For it is nought else but a -right understanding, with true belief, and sure trust, of -our Being: that we are in God, and God in us, Whom -we see not. And this virtue, with all other that God -hath ordained to us coming therein, worketh in us great -things. For Christ's merciful working is in us, and we -graciously accord to Him through the gifts and the -virtues of the Holy Ghost. This working maketh that -we are Christ's children, and Christian in living.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_132" id="Page_132">[Pg 132]</a></span></p> - - - -<h3><a name="CHAPTER_LV" id="CHAPTER_LV">CHAPTER LV</a></h3> - -<p style="text-align:center">"Christ is our Way"—"Mankind shall be restored -from double death"<br /> -<br /></p> - - -<p>And thus Christ is our Way, us surely leading in His -laws, and Christ in His body mightily beareth us -up into heaven. For I saw that Christ, us all having in -Him that shall be saved by Him, worshipfully presenteth -His Father in heaven with us; which present full thankfully -His Father receiveth, and courteously giveth it to -His Son, Jesus Christ: which gift and working is joy to -the Father, and bliss to the Son, and pleasing to the -Holy Ghost. And of all things that belong to us [to do], -it is most pleasing to our Lord that we enjoy in this joy -which is in the blessed Trinity [in virtue] of our salvation. -(And this was seen in the Ninth Shewing, where -it speaketh more of this matter.) And notwithstanding -all our feeling of woe or weal, God willeth that we -should understand and hold<a name="FNanchor_1_248" id="FNanchor_1_248"></a><a href="#Footnote_1_248" class="fnanchor">[1]</a> by faith that we are more -verily in heaven than in earth.</p> - -<p>Our Faith cometh of the natural Love of our soul, and -of the clear light of our Reason, and of the steadfast -Mind which we have from<a name="FNanchor_2_249" id="FNanchor_2_249"></a><a href="#Footnote_2_249" class="fnanchor">[2]</a> God in our first making. -And what time that our soul is inspired into our body, -in which we are made sensual, so soon mercy and grace -begin to work, having of us care and keeping with pity -and love: in which working the Holy Ghost formeth, in -our Faith, <i>Hope</i> that we shall come again up above to our<span class="pagenum"><a name="Page_133" id="Page_133">[Pg 133]</a></span> -Substance, into the Virtue of Christ, increased and fulfilled -through the Holy Ghost. Thus I understood that -the sense-soul is grounded in Nature, in Mercy, and in -Grace: which Ground enableth us to receive gifts that -lead us to endless life.</p> - -<p>For I saw full assuredly that our Substance is in God, -and also I saw that in our sense-soul<a name="FNanchor_3_250" id="FNanchor_3_250"></a><a href="#Footnote_3_250" class="fnanchor">[3]</a> God is: for in the -self-[same] point that our Soul is made sensual, in the -self-[same] point is the City of God ordained to Him -from without beginning; into which seat He cometh, and -never shall remove [from] it. For God is never out of -the soul: in which He dwelleth blissfully without end. -And this was seen in the Sixteenth Shewing where it -saith: <i>The place that Jesus taketh in our soul, He shall never -remove [from] it</i>. And all the gifts that God may give -to creatures, He hath given to His Son Jesus for us: -which gifts He, dwelling in us, hath enclosed in Him -unto the time that we be waxen and grown,—our soul -with our body and our body with our soul, either of -them taking help of other,—till we be brought up unto -stature, as nature worketh. And then, in the ground of -nature, with working of mercy, the Holy Ghost graciously -inspireth into us gifts leading to endless life.</p> - -<p>And thus was my understanding led of God to see in -Him and to understand, to perceive and to know, that -our soul is <i>made-trinity</i>, like to the unmade blissful -Trinity,<a name="FNanchor_4_251" id="FNanchor_4_251"></a><a href="#Footnote_4_251" class="fnanchor">[4]</a> known and loved from without beginning, and -in the making oned to the Maker, as it is aforesaid. -This sight was full sweet and marvellous to behold, -peaceable, restful, sure, and delectable.</p> - -<p>And because of the worshipful oneing that was<span class="pagenum"><a name="Page_134" id="Page_134">[Pg 134]</a></span> -thus made by God betwixt the soul and body, it -behoveth needs to be that mankind shall be restored -from double death: which restoring might never be -until the time that the Second Person in the Trinity had -taken the lower<a name="FNanchor_5_252" id="FNanchor_5_252"></a><a href="#Footnote_5_252" class="fnanchor">[5]</a> part of man's nature; to Whom the -highest<a name="FNanchor_6_253" id="FNanchor_6_253"></a><a href="#Footnote_6_253" class="fnanchor">[6]</a> [part] was oned in the First-making. And -these two parts were in Christ, the higher and the -lower: which is but one Soul; the higher part was one -in peace with God, in full joy and bliss; the lower part, -which is sense-nature,<a name="FNanchor_7_254" id="FNanchor_7_254"></a><a href="#Footnote_7_254" class="fnanchor">[7]</a> suffered for the salvation of mankind.</p> - -<p>And these two parts [in Christ] were seen and felt in -the Eighth Shewing, in which my body was fulfilled -with feeling and mind of Christ's Passion and His death, -and furthermore with this was a subtile feeling and -privy inward sight of the High Part which I was -shewed in the same time when I could not, [even] for -the friendly<a name="FNanchor_8_255" id="FNanchor_8_255"></a><a href="#Footnote_8_255" class="fnanchor">[8]</a> proffer [made to me], look up into Heaven: -and that was because of that mighty beholding [that I -had] of the Inward Life. Which Inward Life is that -High Substance, that precious Soul, [of Christ], which -is endlessly rejoicing in the Godhead.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_248" id="Footnote_1_248"></a><a href="#FNanchor_1_248"><span class="label">[1]</span></a> "feythyn."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_249" id="Footnote_2_249"></a><a href="#FNanchor_2_249"><span class="label">[2]</span></a> "of."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_250" id="Footnote_3_250"></a><a href="#FNanchor_3_250"><span class="label">[3]</span></a> "sensualite."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_251" id="Footnote_4_251"></a><a href="#FNanchor_4_251"><span class="label">[4]</span></a> Wisdom, Truth, Love or Goodness, p. <a href="#Page_93">93</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_252" id="Footnote_5_252"></a><a href="#FNanchor_5_252"><span class="label">[5]</span></a> the Sense-soul.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_253" id="Footnote_6_253"></a><a href="#FNanchor_6_253"><span class="label">[6]</span></a> the Substance.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_254" id="Footnote_7_254"></a><a href="#FNanchor_7_254"><span class="label">[7]</span></a> "sensualite."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_255" id="Footnote_8_255"></a><a href="#FNanchor_8_255"><span class="label">[8]</span></a> "wher I myte not for the mene profir lokyn up on to hevyn." -"mene" = medium, is perhaps a sub. in the gen. = intervenor's, intermediary's. -See xix. p. <a href="#Page_42">42</a> and xxxv. p. <a href="#Page_70">70</a>, S. de Cressy has: "Where -I might not for the mean profer look up"; Collins: "for the meanwhile."</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span></p> - - - -<h3><a name="CHAPTER_LVI" id="CHAPTER_LVI">CHAPTER LVI</a></h3> - -<p style="text-align:center">"God is nearer to us than our own soul"<br /> -"We can never come to full knowing of God till we know -first clearly our own Soul"<br /> -<br /></p> - - -<p>And thus I saw full surely that it is readier to us to -come to the knowing of God than to know our -own Soul. For our Soul is so deep-grounded in God, -and so endlessly treasured, that we may not come to the -knowing thereof till we have first knowing of God, -which is the Maker, to whom it is oned. But, notwithstanding, -I saw that we have, for fulness, to desire -wisely and truly to know our own Soul: whereby we -are learned to seek it where it is, and that is, in God. -And thus by gracious leading of the Holy Ghost, we -should know them both in one: whether we be stirred -to know God or our Soul, both [these stirrings] are -good and true.</p> - -<p>God is nearer to us than our own Soul: for He is -[the] Ground in whom our Soul standeth, and He is [the] -Mean that keepeth the Substance and the Sense-nature -together so that they shall never dispart. For our soul -sitteth in God in very rest, and our soul standeth in God -in very strength, and our Soul is kindly rooted in God in -endless love: and therefore if we will have knowledge -of our Soul, and communing and dalliance therewith, it -behoveth to seek unto our Lord God in whom it is -enclosed. (And of this enclosement I saw and understood -more in the Sixteenth Shewing, as I shall tell.)</p> - -<p>And as anent our Substance and our Sense-part, both<span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span> -together may rightly be called our Soul:<a name="FNanchor_1_256" id="FNanchor_1_256"></a><a href="#Footnote_1_256" class="fnanchor">[1]</a> and that is -because of the oneing that they have in God. The -worshipful City that our Lord Jesus sitteth in is our -Sense-soul, in which He is enclosed: and our Kindly -Substance is enclosed in Jesus with the blessed Soul of -Christ sitting in rest in the Godhead.</p> - -<p>And I saw full surely that it behoveth needs to be -that we should be in longing and in penance unto the -time that we be led so deep into God that we verily and -truly know our own Soul. And truly I saw that into -this high deepness our good Lord Himself leadeth us in -the same love that He made us, and in the same love -that He bought us by Mercy and Grace through virtue -of His blessed Passion. And notwithstanding all this, -we may never come to full knowing of God till we -know first clearly our own Soul. For until the time -that our Soul is in its full powers<a name="FNanchor_2_257" id="FNanchor_2_257"></a><a href="#Footnote_2_257" class="fnanchor">[2]</a> we cannot be all -fully holy: and that is [until the time] that our Sense-soul -by the virtue of Christ's Passion be brought up to -the Substance, with all the profits of our tribulation -that our Lord shall make us to get by Mercy and -Grace.</p> - -<p>I had, in part, [experience of the] Touching [of God -in the soul], and it is grounded in Nature. That is to -say, our Reason is grounded in God, which is Substantial -Naturehood.<a name="FNanchor_3_258" id="FNanchor_3_258"></a><a href="#Footnote_3_258" class="fnanchor">[3]</a> [Out] of this Substantial Naturehood -Mercy and Grace springeth and spreadeth into us, -working all things in fulfilling of our joy: these are<span class="pagenum"><a name="Page_137" id="Page_137">[Pg 137]</a></span> -our Ground in which we have our Increase and our -Fulfilling.</p> - -<p>These be three properties in one Goodness: and -where one worketh, all work in the things which be <i>now</i> -belonging to us. God willeth that we understand [this], -desiring with all our heart to have knowing of them -more and more unto the time that we be fulfilled: for -fully to know them is nought else but endless joy and -bliss that we shall have in Heaven, which God willeth -should be begun here in knowing of His love.</p> - -<p>For only by our Reason we may not profit, but if we -have evenly therewith Mind and Love: nor only in our -Nature-Ground that we have in God we may not be -saved but if we have, coming of the same Ground, -Mercy and Grace. For of these three working all -together we receive all our Goodness. Of the which -the first [gifts] are goods of Nature: for in our First -making God gave us as full goods as we might receive -in our spirit alone,<a name="FNanchor_4_259" id="FNanchor_4_259"></a><a href="#Footnote_4_259" class="fnanchor">[4]</a>—and also greater goods; but His -foreseeing purpose in His endless wisdom willed that -we should be double.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_256" id="Footnote_1_256"></a><a href="#FNanchor_1_256"><span class="label">[1]</span></a> "& anempts our substance and sensualite it may rytely be clepid -our soule."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_257" id="Footnote_2_257"></a><a href="#FNanchor_2_257"><span class="label">[2]</span></a> "the full myts."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_258" id="Footnote_3_258"></a><a href="#FNanchor_3_258"><span class="label">[3]</span></a> "I had in partie touching and it is grounded in kynd: that is to -sey, our reson is groundid in God, which is substantial kyndhede."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_259" id="Footnote_4_259"></a><a href="#FNanchor_4_259"><span class="label">[4]</span></a> "ffor in our first makyng God gaf us as ful goods and also greter -godes as we myte receivin only in our spirite." In the MS. the word -"spirit" is used only here, where it means "the Substance."</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LVII" id="CHAPTER_LVII">CHAPTER LVII</a></h3> - -<p style="text-align:center">"In Christ our two natures are united"<br /> -<br /></p> - - -<p>And anent our Substance He made us noble, and so -rich that evermore we work His will and His worship. -(Where I say "we," it meaneth Man that shall<span class="pagenum"><a name="Page_138" id="Page_138">[Pg 138]</a></span> -be saved.) For soothly I saw that we are that which -He loveth, and do that which Him pleaseth, lastingly -without any stinting: and [that by virtue] of the great -riches and of the high noble virtues by measure come to -our soul what time it is knit to our body: in which knitting -we are made Sensual.</p> - -<p>And thus in our Substance we are full, and in our -Sense-soul we fail: which failing God will restore and -fulfil by working of Mercy and Grace plenteously flowing -into us out of His own Nature-Goodness.<a name="FNanchor_1_260" id="FNanchor_1_260"></a><a href="#Footnote_1_260" class="fnanchor">[1]</a> And thus -His Nature-Goodness maketh that Mercy and Grace work -in us, and the Nature-goodness that we have of Him -enableth us to receive the working of Mercy and Grace.</p> - -<p>I saw that our nature is in God whole: in which -[whole nature of Manhood] He maketh diversities flowing -out of Him to work His will: whom Nature keepeth, -and Mercy and Grace restoreth and fulfilleth. And of -these none shall perish: for our nature that is the -higher part is knit to God, in the making; and God is -knit to our nature that is the lower part, in our flesh-taking: -and thus in Christ our two natures are oned. -For the Trinity is comprehended in Christ, in whom our -higher part is grounded and rooted; and our lower part -the Second Person hath taken: which nature first to -Him was made-ready.<a name="FNanchor_2_261" id="FNanchor_2_261"></a><a href="#Footnote_2_261" class="fnanchor">[2]</a> For I saw full surely that all -the works that God hath done, or ever shall, were fully -known to Him and aforeseen from without beginning. -And for Love He made Mankind, and for the same Love -would be Man.</p> - -<p>The next<a name="FNanchor_3_262" id="FNanchor_3_262"></a><a href="#Footnote_3_262" class="fnanchor">[3]</a> Good that we receive is our Faith, in -which our profiting beginneth. And it cometh [out] of<span class="pagenum"><a name="Page_139" id="Page_139">[Pg 139]</a></span> -the high riches of our nature-Substance into our Sensual -soul, and it is grounded in us through the Nature-Goodness -of God, by the working of Mercy and Grace. -And thereof come all other goods by which we are led -and saved. For the Commandments of God come therein: -in which we ought to have two manners of understanding: -[the one is that we ought to understand and know] -which are His biddings, to love and to keep them; the -other is that we ought to know His forbiddings, to hate -and to refuse them. For in these two is all our working -comprehended. Also in our faith come the Seven Sacraments, -each following other in order as God hath ordained -them to us: and all manner of virtues.</p> - -<p>For the same virtues that we have received of our -Substance, given to us in Nature by the Goodness of -God,—the same virtues by the working of Mercy are -given to us in Grace through the Holy Ghost, <i>renewed</i>: -which virtues and gifts are treasured to us in Jesus -Christ. For in that same<a name="FNanchor_4_263" id="FNanchor_4_263"></a><a href="#Footnote_4_263" class="fnanchor">[4]</a> time that God knitted Himself -to our body in the Virgin's womb, He took our -Sensual soul:<a name="FNanchor_5_264" id="FNanchor_5_264"></a><a href="#Footnote_5_264" class="fnanchor">[5]</a> in which taking He, us all having -enclosed in Him, oned it to our Substance: in which -oneing He was perfect Man. For Christ having knit -in Him each<a name="FNanchor_6_265" id="FNanchor_6_265"></a><a href="#Footnote_6_265" class="fnanchor">[6]</a> man that shall be saved, is perfect Man. -Thus our Lady is our Mother in whom we are all -enclosed and of her born,<a name="FNanchor_7_266" id="FNanchor_7_266"></a><a href="#Footnote_7_266" class="fnanchor">[7]</a> in Christ: (for she that is<span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span> -Mother of our Saviour is Mother of all that shall be -saved in our Saviour;) and our Saviour is our Very -Mother in whom we be endlessly borne,<a name="FNanchor_8_267" id="FNanchor_8_267"></a><a href="#Footnote_8_267" class="fnanchor">[8]</a> and never shall -come out of Him.</p> - -<p>Plenteously and fully and sweetly was this shewed, and -it is spoken of in the First, where it saith: <i>We are all in -Him enclosed and He is enclosed in us</i>. And that [enclosing -of Him in us] is spoken of in the Sixteenth Shewing, -where it saith: <i>He sitteth in our soul</i>.</p> - -<p>For it is His good-pleasure to reign in our Understanding -blissfully, and sit in our Soul restfully, and to -dwell in our Soul endlessly, us all working into Him: in -which working He willeth that we be His helpers, giving -to Him all our attending, learning His lores, keeping His -laws, desiring that all be done that He doeth; truly -trusting in Him.</p> - -<p>For soothly I saw that our Substance is in God.<a name="FNanchor_9_268" id="FNanchor_9_268"></a><a href="#Footnote_9_268" class="fnanchor">[9]</a></p> - -<div class="footnote"> - -<p><a name="Footnote_1_260" id="Footnote_1_260"></a><a href="#FNanchor_1_260"><span class="label">[1]</span></a> "kynde godhede."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_261" id="Footnote_2_261"></a><a href="#FNanchor_2_261"><span class="label">[2]</span></a> "adyte."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_262" id="Footnote_3_262"></a><a href="#FNanchor_3_262"><span class="label">[3]</span></a> or the <i>first</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_263" id="Footnote_4_263"></a><a href="#FNanchor_4_263"><span class="label">[4]</span></a> "ilk" = "same."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_264" id="Footnote_5_264"></a><a href="#FNanchor_5_264"><span class="label">[5]</span></a> Here, as above, the MS. term for the "<i>Sensual soul</i>" is the "<i>Sensualite</i>."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_265" id="Footnote_6_265"></a><a href="#FNanchor_6_265"><span class="label">[6]</span></a> "ilk" = "each."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_266" id="Footnote_7_266"></a><a href="#FNanchor_7_266"><span class="label">[7]</span></a> The MS. word is in both cases "borne," which may mean either -<i>born</i> or <i>borne</i>. S. de Cressy gives "born" both for the first word and -the second. See <a href="#CHAPTER_LX">lx.</a> "He sustaineth us within Himself in love," etc.; -and <a href="#CHAPTER_LXIII">lxiii.</a> "In the taking of our nature He quickened us," etc.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_267" id="Footnote_8_267"></a><a href="#FNanchor_8_267"><span class="label">[8]</span></a> See preceding note.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_9_268" id="Footnote_9_268"></a><a href="#FNanchor_9_268"><span class="label">[9]</span></a> From <i>The Scale [or Ladder] of Perfection,</i> by Walter Hilton (Fourteenth -century), edition of 1659, Part III. ch. ii.:— -</p> -<p> -"The soule of a man is a life consisting of three powers, <i>Memory, -Understanding,</i> and <i>Will,</i> after the image and likeness of the blessed -Trinity.... Whereby you may see, that man's soule (which may -be called a created Trinity) was in its natural state replenished in -its three powers, with the remembrance, sight, and love of the most -blessed uncreated Trinity, which is God.... But when Adam sinned, -choosing love and delight in himselfe, and in the creatures, he lost all -his excellency and dignity, and thou also in him." -</p> -<p> -Ch. III. Sec. i. "And though we should prove not to be able to -recover it fully here in this life, yet should we desire and endeavour to -recover the image and likeness of the dignity we had, so that our soul -might be reformed as it were in a shadow by grace to the image of the -Trinity which we had by nature, and hereafter shall have fully in bliss...." -Sec. ii. "Seeke then that which thou hast lost, that thou mayest -finde it; for well I wote, whosoever once hath an inward sight, but -a little of that dignity and that spirituall fairness which a soule hath -by creation, and shall have again by grace, he will loath in his heart -all the blisse, the liking, and the fairnesse of this world.... Nevertheless -as thou hast not as yet seen what it is fully, for thy spiritual -eye is not yet opened, I shall tell thee one word for all, in the which -thou shalt seeke, desire, and finde it; for in that one word is all that -thou hast lost. This word is Jesus.... If thou feelest in thy heart a great -desire to Jesus ... then seekest thou well thy Lord Jesus. And when -thou feelest this desire to God, or to Jesus (for it is all one) holpen and -comforted by a ghostly might, insomuch that it is turned into love, -affection, and spiritual fervour and sweetnesse, into light and knowing -of truth, so that for the time the point of thy thought is set upon no -other created thing, nor feeleth any stirring of vain-glory, nor of selfe-love, -nor any other evill affection (for they cannot appear at that -time) but this thy desire is onely enclosed, rested, softened, suppled, -and annoynted in Jesus, then hast thou found somewhat of Jesus; I -mean not him as he is, but a shadow of him; for the better that thou -findest him, the more shalt thou desire him. Then observe by what -manner of Prayer or Meditation or exercise of Devotion thou findest -greatest and purest desire stirred up in thee to him, and most feeling of -him, by that kind of prayer, exercise, or worke seekest thou him best, -and shalt best finde him.... -</p> -<p> -"See then the mercy and courtesie of Jesus. Thou hast lost him, -but where? soothly in thy house, that is to say, in thy soul, that if -thou hadst lost all thy reason of thy soule, by its first sinne, thou -shouldst never have found him again; but he left thee thy reason, and -so he is still in thy soule, and never is quite lost out of it. -</p> -<p> -"Nevertheless, thou art never the nearer him, till thou hast found -him. He is in thee, though he be lost from thee; but thou art not in -him, till thou hast found him. This is his mercy also, that he would -suffer himself to be lost onely where he may be found, so that thou -needest not run to <i>Rome</i>, nor to <i>Jerusalem</i> to seeke him there, but turne -thy thoughts into thy owne soule, where he is hid, as the Prophet -saith; <i>Truly thou art the hidden God</i>, hid in thy soule, and seek him there. -Thus saith he himselfe in the Gospel; <i>The kingdome of heaven is likened -to a treasure hid in the field, the which when a man findeth, for joy thereof, he -goeth and selleth all that he hath, and buyeth that field</i>. Jesus is a treasure hid -in the soule.... -</p> -<p> -"As long as Jesus findeth not his image reformed in thee, he is -strange, and the farther from thee: therefore frame and shape thyself -to be arrayed in his likenesse, that is in humility and charity, which -are his liveries, and then will he know thee, and familiarly come to -thee, and acquaint thee with his secrets. Thus saith he to his Disciples; -<i>Who so loveth me, he shall be loved of my Father, and I will manifest -my selfe unto him</i>. There is not any vertue nor any good work that -can make thee like to our Lord, without Humility and Charity, for -these two above all other are most acceptable ('most leyf') to him, -which appeareth plainly in the Gospel, where our Lord speaketh of -humility thus; <i>Learn of me, for I am meeke and humble in heart</i>. He saith -not, learn of me to go barefoot, or to go into the desart, and there to -fast forty dayes, nor yet to choose to your selves Disciples (as I did) but -learne of me meeknesse, for I am meek and lowly in heart. Also of -charity he saith thus; <i>This is my Commandment, that ye love one another as I -loved you, for by that shall men know you for my Disciples</i>. Not that you -worke miracles, or cast out Devills, or preach, or teach, but that each -one of you love one another in charity. If therefore thou wilt be like -him, have humility and charity. Now thou knowest what charity is, -<i>viz.</i> To love thy neighbour as thy selfe." -</p> -<p> -Chap. IV. Sec. 1.... "Now I shall tell thee (according to my feeble -ability) how thou mayest enter into thy selfe to see the ground of sin, -and destroy it as much as thou canst, and so recover a part of thy souls -dignity.... Draw in thy thoughts ... and set thy intent and full -purpose, as if thou wouldst not seek nor find any thing but onely the -grace and spiritual presence of Jesus." -</p> -<p> -"This will be painful; for vaine thoughts will presse into thy heart -very thick, to draw thy minde down to them. And in doing thus, thou -shalt find somewhat, but not Jesus whom thou seekest, but onely a -naked remembrance of his name. But what then shalt thou finde? -Surely this; A darke and ill-favoured image of thy owne soule, which -hath neither light of knowledge nor feeling of love of God.... This -is not the image of Jesus, but the image of sin, which St Paul calleth -a <i>body of sinne and of death</i>.... Peradventure now thou beginnest to -thinke with thy selfe what this image is like, and that thou shouldst -not study much upon it, I will tell thee. It is like no bodily thing; -What is it then saist thou? Verily it is <i>nought</i>, or no reall thing, as -thou shalt finde, if thou try by doing as I have spoken; that is, draw -in thy thoughts into thy selfe from all bodily things, and then shalt -thou find right <i>nought</i> wherein thy soule may rest. -</p> -<p> -"This <i>nothing</i> is nought else but darknesse of conscience, and a lacking -of the love of God and of light; as sin is nought but a want of good, -if it were so that the ground of sin was much abated and dryed up in -thee, and thy soule was reformed right as the image of Jesus; then if thou -didst draw into thy selfe thy heart, thou shouldst not find this <i>Nought</i>, -but thou shouldst find Jesus; not only the naked remembrance of this -name, but Jesus Christ in thy soule readily teaching thee, thou shouldst -there find light of understanding, and no darknesse of ignorance, a love -and liking of him; and no pain of bitternesse, heavinesse, or tediousenesse -of him.... -</p> -<p> -"And here also thou must beware that thou take Jesus Christ into -thy thoughts against this darknesse in thy mind, by busie prayer and -fervent desire to God, not setting the point of thy thoughts on that -foresaid <i>Nought</i>, but on Jesus Christ whom thou desirest. Think -stifly on his passion, and on his Humility, and through his might thou -shalt arise. Do as if thou wouldst beate downe this darke image, and -go through-stitch with it. Thou shalt hate ('agryse') and loath this -darknesse and this <i>Nought</i>, just as the Devill, and thou shalt despise and -all to break it ('brest it'). -</p> -<p> -"For within this Nought is Jesus hid in his joy, whom thou shalt -not finde with all thy seeking, unlesse thou passe this darknesse of -conscience. -</p> -<p> -"This is the ghostly travel I spake of, and the cause of all this writing -is to stir thee thereto, if thou have grace. This darknesse of conscience, -and this <i>Nought</i> is the image of the first <i>Adam</i>: St Paul knew it well, -for he said thus of it; As we have before borne the <i>image of the earthly -man</i>, that is the first <i>Adam, right so that we might now beare the image of the -heavenly man</i>, which is Jesus, the second <i>Adam</i>. St <i>Paul</i> bare this image -oft full heavily, for it was so cumbersome to him, that he cryed out of -it, saying thus; <i>O who shall deliver me from this body and this image of death</i>. -And then he comforted himselfe and others also thus: <i>The grace</i> of God -through Jesus Christ."</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_141" id="Page_141">[Pg 141]</a></span></p> - - - -<h3><a name="CHAPTER_LVIII" id="CHAPTER_LVIII">CHAPTER LVIII</a></h3> - -<p style="text-align:center">"All our life is in three: 'Nature, Mercy, Grace.' The -high Might of the Trinity is our Father, and the deep Wisdom -of the Trinity is our Mother, and the great Love of the Trinity -is our Lord"<br /> -<br /></p> - - -<p>God, the blessed Trinity, which is everlasting Being, -right as He is endless from without beginning, -right so it was in His purpose endless, to make Mankind.<span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span> -Which fair Kind first was prepared<a name="FNanchor_1_269" id="FNanchor_1_269"></a><a href="#Footnote_1_269" class="fnanchor">[1]</a> to His own Son, the -Second Person. And when He would, by full accord of -all the Trinity, He made us all at once; and in our -making He knit us and oned us to Himself: by which -oneing we are kept as clear and as noble as we were -made. By the virtue of the same precious oneing, we -love our Maker and seek Him, praise Him and thank -Him, and endlessly enjoy Him. And this is the work -which is wrought continually in every soul that shall be -saved: which is the Godly Will aforesaid. And thus in<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span> -our making, God, Almighty, is our Nature's Father; -and God, All-Wisdom, is our Nature's Mother; with -the Love and the Goodness of the Holy Ghost: which -is all one God, one Lord. And in the knitting and -the oneing He is our Very, True Spouse, and we His -loved Wife, His Fair Maiden: with which Wife He is -never displeased. For He saith: I love thee and thou -lovest me, and our love shall never be disparted in -two.</p> - -<p><span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span></p> - -<p>I beheld the working of all the blessed Trinity: in -which beholding I saw and understood these three properties: -the property of the Fatherhood, the property of -the Motherhood, and the property of the Lordhood, in -one God. In our Father Almighty we have our keeping -and our bliss as anent our natural Substance, which is -to us by our making, without beginning. And in the -Second Person in skill<a name="FNanchor_2_270" id="FNanchor_2_270"></a><a href="#Footnote_2_270" class="fnanchor">[2]</a> and wisdom we have our keeping -as anent our Sense-soul: our restoring and our<span class="pagenum"><a name="Page_145" id="Page_145">[Pg 145]</a></span> -saving; for He is our Mother, Brother, and Saviour. -And in our good Lord, the Holy Ghost, we have our -rewarding and our meed-giving for our living and our -travail, and endless overpassing of all that we desire, in -His marvellous courtesy, of His high plenteous grace.</p> - -<p>For all our life is in <i>three</i>: in the first we have our -Being, in the second we have our Increasing, and in the -third we have our Fulfilling: the first is Nature, the -second is Mercy, and the third is Grace.</p> - -<p>For the first, I understood that the high Might of the -Trinity is our Father, and the deep Wisdom of the -Trinity is our Mother, and the great Love of the Trinity -is our Lord: and all this have we in Nature and in the -making of our Substance.<a name="FNanchor_3_271" id="FNanchor_3_271"></a><a href="#Footnote_3_271" class="fnanchor">[3]</a></p> - -<p>And furthermore I saw that the Second Person, which -is our Mother as anent the Substance, that same dearworthy -Person is become our Mother as anent the Sense-soul. -For we are double by God's making: that is to -say, Substantial and Sensual. Our Substance is the -higher part, which we have in our Father, God Almighty; -and the Second Person of the Trinity is our Mother in -Nature, in making of our Substance: in whom we are -grounded and rooted. And He is our Mother in Mercy, -in taking of our Sense-part. And thus our Mother is to -us in diverse manners working: in whom our parts are -kept undisparted. For in our Mother Christ we profit -and increase, and in Mercy He reformeth us and restoreth, -and, by the virtue of His Passion and His Death and Uprising, -oneth us to our Substance. Thus worketh our -Mother in Mercy to all His children which are to Him -yielding<a name="FNanchor_4_272" id="FNanchor_4_272"></a><a href="#Footnote_4_272" class="fnanchor">[4]</a> and obedient.</p> - -<p><span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span></p> - -<p>And Grace worketh with Mercy, and specially in two -properties, as it was shewed: which working belongeth -to the Third Person, the Holy Ghost. He worketh -<i>rewarding</i> and <i>giving</i>. Rewarding is a large giving-of-truth -that the Lord doeth to him that hath travailed; and -giving is a courteous working which He doeth freely of -Grace, fulfilling and overpassing all that is deserved of -creatures.</p> - -<p>Thus in our Father, God Almighty, we have our -being; and in our Mother of Mercy we have our reforming -and restoring: in whom our Parts are oned and all -made perfect Man; and by [reward]-yielding and giving -in Grace of the Holy Ghost, we are fulfilled.</p> - -<p>And our Substance is [in] our Father, God Almighty, -and our Substance is [in]<a name="FNanchor_5_273" id="FNanchor_5_273"></a><a href="#Footnote_5_273" class="fnanchor">[5]</a> our Mother, God, All-wisdom; -and our Substance is in our Lord the Holy Ghost, God -All-goodness. For our Substance is whole in each -Person of the Trinity, which is one God. And our -Sense-soul is only in the Second Person Christ Jesus; in -whom is the Father and the Holy Ghost: and in Him -and by Him we are mightily taken out of Hell, and out -of the wretchedness in Earth worshipfully brought up -into Heaven and blissfully oned to our Substance: -increased in riches and in nobleness by all the virtues of -Christ, and by the grace and working of the Holy Ghost.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_269" id="Footnote_1_269"></a><a href="#FNanchor_1_269"><span class="label">[1]</span></a> MS. "adyte to" = ordained to, made ready for.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_270" id="Footnote_2_270"></a><a href="#FNanchor_2_270"><span class="label">[2]</span></a> MS. "Witt."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_271" id="Footnote_3_271"></a><a href="#FNanchor_3_271"><span class="label">[3]</span></a> "in our substantiall makyng."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_272" id="Footnote_4_272"></a><a href="#FNanchor_4_272"><span class="label">[4]</span></a> "buxum."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_273" id="Footnote_5_273"></a><a href="#FNanchor_5_273"><span class="label">[5]</span></a> S. de Cressy gives the "in" twice missed in the Brit. Mus. MS.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_147" id="Page_147">[Pg 147]</a></span></p> - - - -<h3><a name="CHAPTER_LIX" id="CHAPTER_LIX">CHAPTER LIX</a></h3> - -<p style="text-align:center">"Jesus Christ that doeth Good against evil is our Very -Mother: we have our Being of Him where the Ground of -Motherhood beginneth,—with all the sweet Keeping by Love, -that endlessly followeth."<br /> -<br /></p> - - -<p>And all this bliss we have by Mercy and Grace: -which manner of bliss we might never have had nor -known but if that property of Goodness which is God had -been contraried: whereby we have this bliss. For wickedness -hath been suffered to rise contrary to the Goodness, -and the Goodness of Mercy and Grace contraried against -the wickedness and turned all to goodness and to worship, -to all these that shall be saved. For it is the property -in God which doeth good against evil. Thus Jesus -Christ that doeth good against evil is our Very Mother: -we have our Being of Him,—where the Ground of -Motherhood beginneth,—with all the sweet Keeping of -Love that endlessly followeth. As verily as God is -our Father, so verily God is our Mother; and that -shewed He in all, and especially in these sweet words -where He saith: <i>I it am</i>.<a name="FNanchor_1_274" id="FNanchor_1_274"></a><a href="#Footnote_1_274" class="fnanchor">[1]</a> That is to say, <i>I it am, the -Might and the Goodness of the Fatherhood; I it am, the -Wisdom of the Motherhood; I it am, the Light and the Grace -that is all blessed Love: I it am, the Trinity, I it am, the -Unity: I am the sovereign Goodness of all manner of things. -I am that maketh thee to love: I am that maketh thee to long: -I it am, the endless fulfilling of all true desires.</i></p> - -<p>For there the soul is highest, noblest, and worthiest,<span class="pagenum"><a name="Page_148" id="Page_148">[Pg 148]</a></span> -where it is lowest, meekest, and mildest: and [out] of -this <i>Substantial Ground</i> we have all our virtues in our -Sense-part by gift of Nature, by helping and speeding of -Mercy and Grace: without the which we may not profit.</p> - -<p>Our high Father, God Almighty, which is Being, He -knew and loved us from afore any time: of which knowing, -in His marvellous deep charity and the foreseeing counsel -of all the blessed Trinity, He willed that the Second -Person should become our Mother. Our Father [willeth], -our Mother worketh, our good Lord the Holy Ghost -confirmeth: and therefore it belongeth to us to love -our God in whom we have our being: Him reverently -thanking and praising for<a name="FNanchor_2_275" id="FNanchor_2_275"></a><a href="#Footnote_2_275" class="fnanchor">[2]</a> our making, mightily praying -to our Mother for<a name="FNanchor_3_276" id="FNanchor_3_276"></a><a href="#Footnote_3_276" class="fnanchor">[3]</a> mercy and pity, and to our Lord the -Holy Ghost for<a name="FNanchor_4_277" id="FNanchor_4_277"></a><a href="#Footnote_4_277" class="fnanchor">[4]</a> help and grace.</p> - -<p>For in these three is all our life: Nature, Mercy, -Grace: whereof we have meekness and mildness; -patience and pity; and hating of sin and of wickedness,—for -it belongeth properly to virtue to hate sin and wickedness. -And thus is Jesus our Very Mother in Nature [by -virtue] of our first making; and He is our Very Mother -in Grace, by taking our nature made. All the fair -working, and all the sweet natural office of dearworthy -Motherhood is impropriated<a name="FNanchor_5_278" id="FNanchor_5_278"></a><a href="#Footnote_5_278" class="fnanchor">[5]</a> to the Second Person: for -in Him we have this Godly Will whole and safe without -end, both in Nature and in Grace, of His own proper -Goodness. I understood three manners of beholding -of Motherhood in God: the first is grounded in our -Nature's <i>making</i>; the second is <i>taking</i> of our nature,—and<span class="pagenum"><a name="Page_149" id="Page_149">[Pg 149]</a></span> -there beginneth the Motherhood of Grace; the -third is Motherhood of <i>working</i>,—and therein is a forthspreading -by the same Grace, of length and breadth and -height and of deepness without end. And all is one Love.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_274" id="Footnote_1_274"></a><a href="#FNanchor_1_274"><span class="label">[1]</span></a> it is I.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_275" id="Footnote_2_275"></a><a href="#FNanchor_2_275"><span class="label">[2]</span></a> MS. "of."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_276" id="Footnote_3_276"></a><a href="#FNanchor_3_276"><span class="label">[3]</span></a> MS. "of."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_277" id="Footnote_4_277"></a><a href="#FNanchor_4_277"><span class="label">[4]</span></a> MS. "of."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_278" id="Footnote_5_278"></a><a href="#FNanchor_5_278"><span class="label">[5]</span></a> Or "appropriated to"; MS. "impropried" = made to be the -property of; assigned and consigned to.</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LX" id="CHAPTER_LX">CHAPTER LX</a></h3> - -<p style="text-align:center">"The Kind, loving, Mother"<br /> -<br /></p> - - -<p>But now behoveth to say a little more of this forthspreading, -as I understand in the meaning of our -Lord: how that we be brought again by the Motherhood -of Mercy and Grace into our Nature's place, -where that we were made by the Motherhood of Nature-Love: -which kindly-love, it never leaveth us.</p> - -<p>Our Kind Mother, our Gracious Mother,<a name="FNanchor_1_279" id="FNanchor_1_279"></a><a href="#Footnote_1_279" class="fnanchor">[1]</a> for that He -would all wholly become our Mother in all things, He -took the Ground of His Works full low and full mildly -in the Maiden's womb. (And that He shewed in the -First [Shewing] where He brought that meek Maid -afore the eye of mine understanding in the simple stature -as she was when she conceived.) That is to say: our -high God is sovereign Wisdom of all: in this low place -He arrayed and dight Him full ready in our poor flesh, -Himself to do the service and the office of Motherhood -in all things.</p> - -<p>The Mother's service is nearest, readiest, and surest: -[nearest, for it is most of nature; readiest, for it is most -of love; and surest]<a name="FNanchor_2_280" id="FNanchor_2_280"></a><a href="#Footnote_2_280" class="fnanchor">[2]</a> for it is most of truth. This -office none might, nor could, nor ever should do to the<span class="pagenum"><a name="Page_150" id="Page_150">[Pg 150]</a></span> -full, but He alone. We know that all our mothers' -bearing is [bearing of] us to pain and to dying: and -what is this but that our Very Mother, Jesus, He—All-Love—beareth -us to joy and to endless living?—blessed -may He be! Thus He sustaineth<a name="FNanchor_3_281" id="FNanchor_3_281"></a><a href="#Footnote_3_281" class="fnanchor">[3]</a> us within -Himself in love; and travailed, unto the full time that -He would suffer the sharpest throes and the most -grievous pains that ever were or ever shall be; and -died at the last. And when He had finished, and so -borne us to bliss, yet might not all this make full content -to His marvellous love; and that sheweth He in -these high overpassing words of love: <i>If I might suffer -more, I would suffer more</i>.</p> - -<p>He might no more die, but He would not stint of -working: wherefore then it behoveth Him to feed us; -for the dearworthy love of Motherhood hath made Him -debtor to us. The mother may give her child suck of -her milk, but our precious Mother, Jesus, He may feed -us with Himself, and doeth it, full courteously and full -tenderly, with the Blessed Sacrament that is precious -food of my life; and with all the sweet Sacraments He -sustaineth us full mercifully and graciously. And so -meant He in this blessed word where that He said: -<i>It is I<a name="FNanchor_4_282" id="FNanchor_4_282"></a><a href="#Footnote_4_282" class="fnanchor">[4]</a> that Holy Church preacheth thee and teacheth thee.</i> -That is to say: <i>All the health and life of Sacraments, all the -virtue and grace of my Word, all the Goodness that is ordained -in Holy Church for thee, it is I</i>. The Mother may lay the -child tenderly to her breast, but our tender Mother, -Jesus, He may homely lead us into His blessed breast, -by His sweet open side, and shew therein part of the -Godhead and the joys of Heaven, with spiritual sureness<span class="pagenum"><a name="Page_151" id="Page_151">[Pg 151]</a></span> -of endless bliss. And that shewed He in the Tenth -[Shewing], giving the same understanding in this sweet -word where He saith: <i>Lo! how I loved thee</i>; looking -unto [the Wound in] His side, rejoicing.</p> - -<p>This fair lovely word <i>Mother</i>, it is so sweet and so -close in Nature of itself<a name="FNanchor_5_283" id="FNanchor_5_283"></a><a href="#Footnote_5_283" class="fnanchor">[5]</a> that it may not verily be said -of none but of <i>Him</i>; and to her that is very Mother of -Him and of all. To the property of Motherhood -belongeth natural love, wisdom, and knowing; and it is -good: for though it be so that our bodily forthbringing -be but little, low, and simple in regard of our spiritual -forthbringing, yet it is He that doeth it in the creatures -by whom that it is done. The Kindly,<a name="FNanchor_6_284" id="FNanchor_6_284"></a><a href="#Footnote_6_284" class="fnanchor">[6]</a> loving Mother -that witteth and knoweth the need of her child, she -keepeth it full tenderly, as the nature<a name="FNanchor_7_285" id="FNanchor_7_285"></a><a href="#Footnote_7_285" class="fnanchor">[7]</a> and condition of -Motherhood will. And as it waxeth in age, she changeth -her working, but not her love. And when it is waxen -of more age, she suffereth that it be beaten<a name="FNanchor_8_286" id="FNanchor_8_286"></a><a href="#Footnote_8_286" class="fnanchor">[8]</a> in breaking -down of vices, to make the child receive virtues and -graces. This working, with all that be fair and good, -our Lord doeth it in them by whom it is done: thus He -is our Mother in Nature by the working of Grace in the -lower part for love of the higher part. And He willeth -that we know this: for He will have all our love fastened -to Him. And in this I saw that all our duty that we -owe, by God's bidding, to Fatherhood and Motherhood, -for [reason of] God's Fatherhood and Motherhood is -fulfilled in true loving of God; which blessed love -Christ worketh in us. And this was shewed in all [the -Revelations] and especially in the high plenteous words -where He saith: <i>It is I that thou lovest</i>.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_279" id="Footnote_1_279"></a><a href="#FNanchor_1_279"><span class="label">[1]</span></a> Our Mother by Nature, our Mother In Grace.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_280" id="Footnote_2_280"></a><a href="#FNanchor_2_280"><span class="label">[2]</span></a> These clauses, probably omitted by mistake, are in S. de Cressy's -version.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_281" id="Footnote_3_281"></a><a href="#FNanchor_3_281"><span class="label">[3]</span></a> S. de Cressy has "sustained." See lvii. p. <a href="#Page_139">139</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_282" id="Footnote_4_282"></a><a href="#FNanchor_4_282"><span class="label">[4]</span></a> "I it am."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_283" id="Footnote_5_283"></a><a href="#FNanchor_5_283"><span class="label">[5]</span></a> "so kynd of the self."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_284" id="Footnote_6_284"></a><a href="#FNanchor_6_284"><span class="label">[6]</span></a> "kynde."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_285" id="Footnote_7_285"></a><a href="#FNanchor_7_285"><span class="label">[7]</span></a> "kind."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_286" id="Footnote_8_286"></a><a href="#FNanchor_8_286"><span class="label">[8]</span></a> "bristinid."</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_152" id="Page_152">[Pg 152]</a></span></p> - - - -<h3><a name="CHAPTER_LXI" id="CHAPTER_LXI">CHAPTER LXI</a></h3> - -<p style="text-align:center">"By the assay of this falling we shall have an high marvellous -knowing of Love in God, without end. For strong and -marvellous is that love which may not, nor will not, be broken -for trespass"<br /> -<br /></p> - - -<p>And in our spiritual forthbringing He useth more -tenderness of keeping, without any likeness: by -as much as our soul is of more price in His sight. He -kindleth our understanding, He directeth our ways, He -easeth our conscience, He comforteth our soul, He -lighteneth our heart, and giveth us, in part, knowing -and believing in His blissful Godhead, with gracious -mind in His sweet Manhood and His blessed Passion, -with reverent marvelling in His high, overpassing Goodness; -and maketh us to love all that He loveth, for His -love, and to be well-pleased with Him and all His works. -And when we fall, hastily He raiseth us by His lovely -calling<a name="FNanchor_1_287" id="FNanchor_1_287"></a><a href="#Footnote_1_287" class="fnanchor">[1]</a><a name="FNanchor_2_288" id="FNanchor_2_288"></a><a href="#Footnote_2_288" class="fnanchor">[2]</a> and gracious touching. And when we be<span class="pagenum"><a name="Page_153" id="Page_153">[Pg 153]</a></span> -thus strengthened by His sweet working, then we with -all our will choose Him, by His sweet grace, to be His -servants and His lovers lastingly without end.</p> - -<p>And after this He suffereth some of us to fall more -hard and more grievously than ever we did afore, as us -thinketh. And then ween we (who be not all wise) that -all were nought that we have begun. But this is not -so. For it needeth us to fall, and it needeth us to see -it. For if we never fell, we should not know how -feeble and how wretched we are of our self, and also we -should not fully know that marvellous love of our -Maker. For we shall see verily in heaven, without end, -that we have grievously sinned in this life, and notwithstanding -this, we shall see that we were never hurt in -His love, we were never the less of price in His sight. -And by the assay of this falling we shall have an high, -marvellous knowing of love in God, without end. For -strong and marvellous is that love which may not, nor -will not, be broken for trespass. And this is one understanding -of [our] profit. Another is the lowness and -meekness that we shall get by the sight of our falling: -for thereby we shall highly be raised in heaven; to -which raising we might<a name="FNanchor_3_289" id="FNanchor_3_289"></a><a href="#Footnote_3_289" class="fnanchor">[3]</a> never have come without that -meekness. And therefore it needeth us to see it; and -if we see it not, though we fell it should not profit us. -And commonly, first we fall and later we see it: and -both of the Mercy of God.</p> - -<p>The mother may suffer the child to fall sometimes, -and to be hurt in diverse manners for its own profit, but -she may never suffer that any manner of peril come to the -child, for love. And though our earthly mother may<span class="pagenum"><a name="Page_154" id="Page_154">[Pg 154]</a></span> -suffer her child to perish, our heavenly Mother, Jesus, -may not suffer us that are His children to perish: for He -is All-mighty, All-wisdom, and All-love; and so is -none but He,—blessed may He be!</p> - -<p>But oftentimes when our falling and our wretchedness -is shewed us, we are so sore adread, and so greatly -ashamed of our self, that scarcely we find where we may -hold us. But then willeth not our courteous Mother -that we flee away, for Him were nothing lother. But -He willeth then that we use the condition of a child: for -when it is hurt, or adread, it runneth hastily to the -mother for help, with all its might. So willeth He that -we do, as a meek child saying thus: <i>My kind Mother, my -Gracious Mother, my dearworthy Mother, have mercy on me: -I have made myself foul and unlike to Thee, and I nor may nor -can amend it but with thine help and grace</i>. And if we feel -us not then eased forthwith, be we sure that He useth -the condition of a wise mother. For if He see that it -be more profit to us to mourn and to weep, He suffereth -it, with ruth and pity, unto the best time, for love. And -He willeth then that we use the property of a child, that -evermore of nature trusteth to the love of the mother in -weal and in woe.</p> - -<p>And He willeth that we take us mightily to the Faith -of Holy Church and find there our dearworthy Mother, -in solace of true Understanding, with all the blessed -Common. For one single person may oftentimes be -broken, as it seemeth to himself, but the whole Body of -Holy Church was never broken, nor never shall be, -without end. And therefore a sure thing it is, a good -and a gracious, to will meekly and mightily to be -fastened and oned to our Mother, Holy Church, that is,<span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span> -Christ Jesus. For the food of mercy that is His dearworthy -blood and precious water is plenteous to make us -fair and clean; the blessed wounds of our Saviour be -open and enjoy to heal us; the sweet, gracious hands of -our Mother be ready and diligently about us. For He -in all this working useth the office of a kind nurse that -hath nought else to do but to give heed about<a name="FNanchor_4_290" id="FNanchor_4_290"></a><a href="#Footnote_4_290" class="fnanchor">[4]</a> the -salvation of her child.</p> - -<p>It is His office to save us: it is His worship to do -[for] us,<a name="FNanchor_5_291" id="FNanchor_5_291"></a><a href="#Footnote_5_291" class="fnanchor">[5]</a> and it is His will [that] we know it: for He -willeth that we love Him sweetly and trust in Him -meekly and mightily. And this shewed He in these -gracious words: <i>I keep thee full surely</i>.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_287" id="Footnote_1_287"></a><a href="#FNanchor_1_287"><span class="label">[1]</span></a> "clepyng."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_288" id="Footnote_2_288"></a><a href="#FNanchor_2_288"><span class="label">[2]</span></a> From the <i>Ancren Riwle</i> (Camden Society's version, edited by -J. Morton, D.D.), p. 231: "The sixth comfort is, that our Lord, when -He suffereth us to be tempted, playeth with us, as the mother with her -young darling: she flies from him, and hides herself, and lets him sit -alone, and look anxiously around, and call <i>Dame! Dame!</i> and weep -awhile; and then she leapeth forth laughing, with outspread arms, and -embraceth and kisseth him, and wipeth his eyes. In like manner, our -Lord sometimes leaveth us alone, and withdraweth His grace, His comfort, -and His support, so that we feel no delight in any good that we do, -nor any satisfaction of heart; and yet, at that very time, our dear Father -loveth us never the less, but doth it for the great love that He hath to us." -</p> -<p> -p. 135: "The fourth reason why our Lord hideth Himself is, that -thou mayest seek him more earnestly, and call, and weep after Him, as -the little baby doth after his mother" ("ase deth thet lutel baban"—in -another manuscript 'lite barn'—"efter his moder").</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_289" id="Footnote_3_289"></a><a href="#FNanchor_3_289"><span class="label">[3]</span></a> <i>i.e.</i> could.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_290" id="Footnote_4_290"></a><a href="#FNanchor_4_290"><span class="label">[4]</span></a> "entend about."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_291" id="Footnote_5_291"></a><a href="#FNanchor_5_291"><span class="label">[5]</span></a> S. de Cressy has here "to do it." This MS. seems to have: "to don -us," possibly for to work at us, carry out our salvation to perfection, -or, to take in hand for us, "to <i>do</i> for us." See <i>The Paston Letters</i>, vol. -ii. (Letter 472), <i>May</i> 1463, "he prayid hym that he wold don for hym -in hys mater, and gaf hym a reward; and withinne ryth short tym -after, his mater sped."</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LXII" id="CHAPTER_LXII">CHAPTER LXII</a></h3> - -<p style="text-align:center">"God is Very Father and Very Mother of Nature: and all -natures that He hath made to flow out of Him to work His -will shall be restored and brought again into Him by the salvation -of Mankind through the working of Grace"<br /> -<br /></p> - - -<p>For in that time He shewed our frailty and our fallings, -our afflictings and our settings at nought,<a name="FNanchor_1_292" id="FNanchor_1_292"></a><a href="#Footnote_1_292" class="fnanchor">[1]</a> our -despites and our outcastings, and all our woe so far forth -as methought it might befall in this life. And therewith<span class="pagenum"><a name="Page_156" id="Page_156">[Pg 156]</a></span> -He shewed His blessed Might, His blessed Wisdom, His -blessed Love: that He keepeth us in this time as tenderly -and as sweetly to His worship, and as surely to our salvation, -as He doeth when we are in most solace and -comfort. And thereto He raiseth us spiritually and -highly in heaven, and turneth it all to His worship -and to our joy, without end. For His love suffereth us -never to lose time.</p> - -<p>And all this is of the Nature-Goodness of God, by -the working of Grace. God is Nature<a name="FNanchor_2_293" id="FNanchor_2_293"></a><a href="#Footnote_2_293" class="fnanchor">[2]</a> in His being: -that is to say, that Goodness that is Nature, it is God. -He is the ground, He is the substance, He is the same -thing that is Nature-hood.<a name="FNanchor_3_294" id="FNanchor_3_294"></a><a href="#Footnote_3_294" class="fnanchor">[3]</a> And He is very Father and -very Mother of Nature: and all natures that He hath -made to flow out of Him to work His will shall be -restored and brought again into Him by the salvation of -man through the working of Grace.</p> - -<p>For of all natures<a name="FNanchor_4_295" id="FNanchor_4_295"></a><a href="#Footnote_4_295" class="fnanchor">[4]</a> that He hath set in diverse creatures -by part, in man is all the whole; in fulness and in virtue, -in fairness and in goodness, in royalty and nobleness, in -all manner of majesty, of preciousness and worship. -Here may we see that we are all beholden to God for -nature, and we are all beholden to God for grace. Here -may we see us needeth not greatly to seek far out to -know sundry natures, but to Holy Church, unto our -Mother's breast: that is to say, unto our own soul where -our Lord dwelleth; and there shall we find all now in -faith and in understanding. And afterward verily in -Himself clearly, in bliss.</p> - -<p>But let no man nor woman take this singularly to himself: -for it is not so, it is general: for it is [of] our<span class="pagenum"><a name="Page_157" id="Page_157">[Pg 157]</a></span> -precious Christ, and to Him was this fair nature adight<a name="FNanchor_5_296" id="FNanchor_5_296"></a><a href="#Footnote_5_296" class="fnanchor">[5]</a> -for the worship and nobility of man's making, and for -the joy and the bliss of man's salvation; even as He saw, -wist, and knew from without beginning.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_292" id="Footnote_1_292"></a><a href="#FNanchor_1_292"><span class="label">[1]</span></a> "our brekyngs and our nowtyngs."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_293" id="Footnote_2_293"></a><a href="#FNanchor_2_293"><span class="label">[2]</span></a> "kynde."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_294" id="Footnote_3_294"></a><a href="#FNanchor_3_294"><span class="label">[3]</span></a> "kindhede."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_295" id="Footnote_4_295"></a><a href="#FNanchor_4_295"><span class="label">[4]</span></a> "kyndes."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_296" id="Footnote_5_296"></a><a href="#FNanchor_5_296"><span class="label">[5]</span></a> <i>i.e.</i> made ready, prepared, appointed.</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LXIII" id="CHAPTER_LXIII">CHAPTER LXIII</a></h3> - -<p style="text-align:center">"As verily as sin is unclean, so verily is it unkind"—a -disease or monstrous thing against nature. "He shall heal us -full fair."<br /> -<br /></p> - - -<p>Here may we see that we have verily of Nature to -hate sin, and we have verily of Grace to hate sin. -For Nature is all good and fair in itself, and Grace was -sent out to save Nature and destroy sin, and bring again -fair nature to the blessed point from whence it came: -that is God; with more nobleness and worship by the -virtuous working of Grace. For it shall be seen afore -God by all His Holy in joy without end that Nature -hath been assayed in the fire of tribulation and therein -hath been found no flaw, no fault.<a name="FNanchor_1_297" id="FNanchor_1_297"></a><a href="#Footnote_1_297" class="fnanchor">[1]</a> Thus are Nature -and Grace of one accord: for Grace is God, as Nature -is God: He is two in manner of working and one in -love; and neither of these worketh without other: they -be not disparted.</p> - -<p>And when we by Mercy of God and with His help -accord us to Nature and Grace, we shall see verily that -sin is in sooth viler and more painful than hell, without -likeness: for it is contrary to our fair nature. For as -verily as sin is unclean, so verily is it unnatural,<a name="FNanchor_2_298" id="FNanchor_2_298"></a><a href="#Footnote_2_298" class="fnanchor">[2]</a> and<span class="pagenum"><a name="Page_158" id="Page_158">[Pg 158]</a></span> -thus an horrible thing to see for the loved<a name="FNanchor_3_299" id="FNanchor_3_299"></a><a href="#Footnote_3_299" class="fnanchor">[3]</a> soul that -would be all fair and shining in the sight of God, as -Nature and Grace teacheth.</p> - -<p>Yet be we not adread of this, save inasmuch as dread -may speed us: but meekly make we our moan to our -dearworthy Mother, and He shall besprinkle us in His -precious blood and make our soul full soft and full -mild, and heal us full fair by process of time, right as -it is most worship to Him and joy to us without end. -And of this sweet fair working He shall never cease nor -stint till all His dearworthy children be born and forthbrought. -(And that shewed He where He shewed -[me] understanding of the ghostly Thirst, that is the -love-longing that shall last till Doomsday.)</p> - -<p>Thus in [our] Very Mother, Jesus, our life is grounded, -in the foreseeing Wisdom of Himself from without -beginning, with the high Might of the Father, the high -sovereign Goodness of the Holy Ghost. And in the -taking of our nature He quickened us; in His blessed -dying upon the Cross He bare us to endless life; and -from that time, and now, and evermore unto Doomsday, -He feedeth us and furthereth us: even as that high -sovereign Kindness of Motherhood, and as Kindly need -of Childhood asketh.</p> - -<p>Fair and sweet is our Heavenly Mother in the sight -of our souls; precious and lovely are the Gracious -Children in the sight of our Heavenly Mother, with -mildness and meekness, and all the fair virtues that -belong to children in Nature. For of nature the Child -despaireth not of the Mother's love, of nature the Child -presumeth not of itself, of nature the Child loveth the<span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span> -Mother and each one of the other [children]. These -are the fair virtues, with all other that be like, wherewith -our Heavenly Mother is served and pleased.</p> - -<p>And I understood none higher stature in this life than -Childhood, in feebleness and failing of might and of -wit, unto the time that our Gracious Mother hath -brought us up to our Father's Bliss.<a name="FNanchor_4_300" id="FNanchor_4_300"></a><a href="#Footnote_4_300" class="fnanchor">[4]</a> And then shall it -verily be known to us His meaning in those sweet words -where He saith: <i>All shall be well: and thou shalt see, -thyself, that all manner of things shall be well</i>. And then -shall the Bliss of our Mother, in Christ, be new to begin -in the Joys of our God: which new beginning shall last -without end, new beginning.</p> - -<p>Thus I understood that all His blessed children which -be come out of Him by Nature shall be brought again -into Him by Grace.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_297" id="Footnote_1_297"></a><a href="#FNanchor_1_297"><span class="label">[1]</span></a> "no lak (blame), no defaute."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_298" id="Footnote_2_298"></a><a href="#FNanchor_2_298"><span class="label">[2]</span></a> "as sothly as sin is onclene as sothly is it onkinde."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_299" id="Footnote_3_299"></a><a href="#FNanchor_3_299"><span class="label">[3]</span></a> S. de Cressy has "the loving soul."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_300" id="Footnote_4_300"></a><a href="#FNanchor_4_300"><span class="label">[4]</span></a> "Our fader bliss."</p></div> - - -<hr class="chap" /> - -<h3><a name="THE_FIFTEENTH_REVELATION" id="THE_FIFTEENTH_REVELATION"><i>THE FIFTEENTH REVELATION</i></a></h3> - -<h3>CHAPTER LXIV</h3> - -<p style="text-align:center">"<i>Thou shalt come up above.</i>" "A very fair creature, a little -Child—nimble and lively, whiter than lily"<br /> -<br /></p> - - -<p>Afore this time I had great longing and desire of -God's gift to be delivered of this world and of -this life. For oftentimes I beheld the woe that is here, -and the weal and the bliss that is being there: (and if -there had been no pain in this life but the absence of -our Lord, methought it was some-time more than I -might bear;) and this made me to mourn, and eagerly to<span class="pagenum"><a name="Page_160" id="Page_160">[Pg 160]</a></span> -long. And also from mine own wretchedness, sloth, -and weakness, me liked not to live and to travail, as me -fell to do.</p> - -<p>And to all this our courteous Lord answered for -comfort and patience, and said these words: <i>Suddenly -thou shalt be taken from all thy pain, from all thy sickness, -from all thy distress<a name="FNanchor_1_301" id="FNanchor_1_301"></a><a href="#Footnote_1_301" class="fnanchor">[1]</a> and from all thy woe. And thou shalt -come up above and thou shalt have me to thy meed, and thou -shalt be fulfilled of love and of bliss. And thou shalt never -have no manner of pain, no manner of misliking, no wanting of -will; but ever joy and bliss without end. What should it -then aggrieve thee to suffer awhile, seeing that it is my will and -my worship?</i></p> - -<p>And in this word: <i>Suddenly thou shalt be taken</i>,—I saw -that God rewardeth man for the patience that he hath in -abiding God's will, and for his time, and [for] that man -lengtheneth his patience over the time of his living. -For not-knowing of his time of passing, that is a great -profit: for if a man knew his time, he should not have -patience over that time; but, as God willeth, while the -soul is in the body it seemeth to itself that it is ever at -the point to be taken. For all this life and this languor -that we have here is but a point, and when we are -taken suddenly out of pain into bliss then pain shall be -nought.</p> - -<p>And in this time I saw a body lying on the earth, -which body shewed heavy and horrible,<a name="FNanchor_2_302" id="FNanchor_2_302"></a><a href="#Footnote_2_302" class="fnanchor">[2]</a> without shape -and form, as it were a swollen quag of stinking mire.<a name="FNanchor_3_303" id="FNanchor_3_303"></a><a href="#Footnote_3_303" class="fnanchor">[3]</a> -And suddenly out of this body sprang a full fair creature, -a little Child, fully shapen and formed, nimble<a name="FNanchor_4_304" id="FNanchor_4_304"></a><a href="#Footnote_4_304" class="fnanchor">[4]</a> and<span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span> -lively, whiter than lily; which swiftly<a name="FNanchor_5_305" id="FNanchor_5_305"></a><a href="#Footnote_5_305" class="fnanchor">[5]</a> glided up into -heaven. And the swollenness of the body betokeneth -great wretchedness of our deadly flesh, and the littleness -of the Child betokeneth the cleanness of purity in -the soul. And methought: <i>With this body abideth<a name="FNanchor_6_306" id="FNanchor_6_306"></a><a href="#Footnote_6_306" class="fnanchor">[6]</a> no -fairness of this Child, and on this Child dwelleth no foulness of -this body</i>.</p> - -<p>It is more blissful that man be taken from pain, than -that pain be taken from man;<a name="FNanchor_7_307" id="FNanchor_7_307"></a><a href="#Footnote_7_307" class="fnanchor">[7]</a> for if pain be taken from -us it may come again: therefore it is a sovereign comfort -and blissful beholding in a loving soul that we shall -be taken from pain. For in this behest<a name="FNanchor_8_308" id="FNanchor_8_308"></a><a href="#Footnote_8_308" class="fnanchor">[8]</a> I saw a marvellous -compassion that our Lord hath in us for our woe, -and a courteous promising<a name="FNanchor_9_309" id="FNanchor_9_309"></a><a href="#Footnote_9_309" class="fnanchor">[9]</a> of clear deliverance. For -He willeth that we be comforted in the overpassing;<a name="FNanchor_10_310" id="FNanchor_10_310"></a><a href="#Footnote_10_310" class="fnanchor">[10]</a> -and <i>that</i> He shewed in these words: <i>And thou shalt come -up above, and thou shalt have me to thy meed, and thou shalt be -fulfilled of joy and bliss</i>.</p> - -<p>It is God's will that we set the point of our thought -in this blissful beholding as often as we may,—and as -long time keep us therein with His grace; for this is a -blessed contemplation to the soul that is led of God, and -full greatly to His worship, for the time that it lasteth. -And [when] we fall again to our heaviness, and spiritual -blindness, and feeling of pains spiritual and bodily, by -our frailty, it is God's will that we know that He hath -not forgotten us. And so signifieth He in these words: -<i>And thou shalt never more have pain; no manner of sickness, -no manner of misliking, no wanting of will; but ever joy and</i><span class="pagenum"><a name="Page_162" id="Page_162">[Pg 162]</a></span> -<i>bliss without end. What should it then aggrieve thee to suffer -awhile, seeing it is my will and my worship?</i></p> - -<p>It is God's will that we take His behests<a name="FNanchor_11_311" id="FNanchor_11_311"></a><a href="#Footnote_11_311" class="fnanchor">[11]</a> and His -comfortings as largely and as mightily as we may take -them, and also He willeth that we take our abiding and -our troubles<a name="FNanchor_12_312" id="FNanchor_12_312"></a><a href="#Footnote_12_312" class="fnanchor">[12]</a> as lightly as we may take them, and set -them at nought. For the more lightly we take them, -and the less price we set on them, for love, the less pain -we shall have in the feeling of them, and the more thanks -and meed we shall have for them.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_301" id="Footnote_1_301"></a><a href="#FNanchor_1_301"><span class="label">[1]</span></a> "disese."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_302" id="Footnote_2_302"></a><a href="#FNanchor_2_302"><span class="label">[2]</span></a> "uggley."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_303" id="Footnote_3_303"></a><a href="#FNanchor_3_303"><span class="label">[3]</span></a> a "bolned quave of styngand myre."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_304" id="Footnote_4_304"></a><a href="#FNanchor_4_304"><span class="label">[4]</span></a> "swifie" = agile, quick.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_305" id="Footnote_5_305"></a><a href="#FNanchor_5_305"><span class="label">[5]</span></a> "sharply."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_306" id="Footnote_6_306"></a><a href="#FNanchor_6_306"><span class="label">[6]</span></a> "beleveth."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_307" id="Footnote_7_307"></a><a href="#FNanchor_7_307"><span class="label">[7]</span></a> "full blissful ... mor than."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_308" id="Footnote_8_308"></a><a href="#FNanchor_8_308"><span class="label">[8]</span></a> <i>i.e.</i> promise, proclamation.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_9_309" id="Footnote_9_309"></a><a href="#FNanchor_9_309"><span class="label">[9]</span></a> "behoting."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_10_310" id="Footnote_10_310"></a><a href="#FNanchor_10_310"><span class="label">[10]</span></a> <i>i.e.</i> the exceeding fulness of heavenly bliss.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_11_311" id="Footnote_11_311"></a><a href="#FNanchor_11_311"><span class="label">[11]</span></a> See note 8 above.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_12_312" id="Footnote_12_312"></a><a href="#FNanchor_12_312"><span class="label">[12]</span></a> "diseases" = discomforts, distresses.</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LXV" id="CHAPTER_LXV">CHAPTER LXV</a></h3> - -<p style="text-align:center">"The Charity of God maketh in us such a unity that, when -it is truly seen, no man can part himself from other"<br /> -<br /></p> - - -<p>And thus I understood that what man or woman with -firm will<a name="FNanchor_1_313" id="FNanchor_1_313"></a><a href="#Footnote_1_313" class="fnanchor">[1]</a> chooseth God in this life, for love, he -may be sure that he is loved without end: which endless -love worketh in him that grace. For He willeth that -we be as assured in hope of the bliss of heaven while we -are here, as we shall be in sureness while we are there. -And ever the more pleasance and joy that we take in -this sureness, with reverence and meekness, the better -pleaseth Him, as it was shewed. This reverence that I -mean is a holy courteous dread of our Lord, to which -meekness is united: and that is, that a creature seeth the -Lord marvellous great, and itself marvellous little. For -these virtues are had endlessly by the loved of God, and<span class="pagenum"><a name="Page_163" id="Page_163">[Pg 163]</a></span> -this may now be seen and felt in measure through the -gracious presence of our Lord when it is [seen]: which -presence in all things is most desired, for it worketh -marvellous assuredness in true faith, and sure hope, -by greatness of charity, in dread that is sweet and -delectable.</p> - -<p>It is God's will that I see myself as much bound<a name="FNanchor_2_314" id="FNanchor_2_314"></a><a href="#Footnote_2_314" class="fnanchor">[2]</a> to -Him in love as if He had done for me all that He hath -done; and thus should every soul think inwardly of its<a name="FNanchor_3_315" id="FNanchor_3_315"></a><a href="#Footnote_3_315" class="fnanchor">[3]</a> -Lover. That is to say, the Charity of God maketh in us -such a unity that, when it is truly seen, no man can part -himself from other. And thus ought our soul to think -that God hath done for it<a name="FNanchor_4_316" id="FNanchor_4_316"></a><a href="#Footnote_4_316" class="fnanchor">[4]</a> all that He hath done.</p> - -<p>And this sheweth He to make us to love Him and -nought dread but Him. For it is His will that we perceive -that all the might of our Enemy is taken into our -Friend's hand; and therefore the soul that knoweth -assuredly this, he<a name="FNanchor_5_317" id="FNanchor_5_317"></a><a href="#Footnote_5_317" class="fnanchor">[5]</a> shall not dread but Him that he -loveth. All other dread he<a name="FNanchor_6_318" id="FNanchor_6_318"></a><a href="#Footnote_6_318" class="fnanchor">[6]</a> setteth among passions and -bodily sickness and imaginations. And therefore though -we be in so much pain, woe, and distress that it seemeth -to us we can think [of] right nought but [of] that -[which] we are in, or [of] that [which] we feel, [yet] as -soon as we may, pass we lightly over, and set we it at -nought. And why? For that God willeth we know -[Him]; and if we know Him and love Him and reverently -dread Him, we shall have peace, and be in great rest, -and it shall be great pleasance to us, all that He doeth. -And this shewed our Lord in these words: <i>What should -it then aggrieve thee to suffer awhile, sith it is my will and my -worship?</i></p> - -<p><span class="pagenum"><a name="Page_164" id="Page_164">[Pg 164]</a></span></p> - -<p>Now have I told you of Fifteen Revelations, as God -vouchsafed to minister them to [my] mind, renewed by -lightings and touchings, I hope of the same Spirit that -shewed them all.</p> - -<p>Of which Fifteen Shewings the First began early in -the morn, about the hour of four; and they lasted, shewing -by process full fair and steadily, each following other, -till it was nine of the day, overpassed.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_313" id="Footnote_1_313"></a><a href="#FNanchor_1_313"><span class="label">[1]</span></a> "wilfully."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_314" id="Footnote_2_314"></a><a href="#FNanchor_2_314"><span class="label">[2]</span></a> "bounden" = beholden.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_315" id="Footnote_3_315"></a><a href="#FNanchor_3_315"><span class="label">[3]</span></a> "his."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_316" id="Footnote_4_316"></a><a href="#FNanchor_4_316"><span class="label">[4]</span></a> "him."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_317" id="Footnote_5_317"></a><a href="#FNanchor_5_317"><span class="label">[5]</span></a> <i>i.e.</i> the soul.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_318" id="Footnote_6_318"></a><a href="#FNanchor_6_318"><span class="label">[6]</span></a> <i>i.e.</i> the soul.</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LXVI" id="CHAPTER_LXVI">CHAPTER LXVI</a></h3> - -<p style="text-align:center">"All was closed, and I saw no more." "For the folly of -feeling a little bodily pain I unwisely lost for the time the -comfort of all this blessed Shewing of our Lord God"<br /> -<br /></p> - - -<p>And after this the good Lord shewed the Sixteenth -[Revelation] on the night following, as I shall tell -after: which Sixteenth was conclusion and confirmation -to all Fifteen.</p> - -<p>But first me behoveth to tell you as anent my feebleness, -wretchedness and blindness.—I have said in the -beginning: <i>And in this [moment] all my pain was suddenly -taken from me:</i> of which pain I had no grief nor distress -as long as the Fifteen Shewings lasted following. And -at the end all was close, and I saw no more. And soon -I felt that I should live and languish;<a name="FNanchor_1_319" id="FNanchor_1_319"></a><a href="#Footnote_1_319" class="fnanchor">[1]</a> and anon my -sickness came again: first in my head with a sound and -a din, and suddenly all my body was fulfilled with sickness -like as it was afore. And I was as barren and as -dry as [if] I never had comfort but little. And as a<span class="pagenum"><a name="Page_165" id="Page_165">[Pg 165]</a></span> -wretched creature I moaned and cried for feeling of my -bodily pains and for failing of comfort, spiritual and -bodily.</p> - -<p>Then came a Religious person to me and asked me -how I fared. I said I had raved to-day. And he -laughed loud and heartily.<a name="FNanchor_2_320" id="FNanchor_2_320"></a><a href="#Footnote_2_320" class="fnanchor">[2]</a> And I said: <i>The Cross that -stood afore my face, methought it bled fast</i>. And with this -word the person that I spake to waxed all sober and -marvelled. And anon I was sore ashamed and astonished -for my recklessness, and I thought: <i>This man taketh in -sober earnest<a name="FNanchor_3_321" id="FNanchor_3_321"></a><a href="#Footnote_3_321" class="fnanchor">[3]</a> the least word that I might say</i>. Then said I -no more thereof. And when I saw that he took it -earnestly and with so great reverence, I wept, full -greatly ashamed, and would have been shriven; but at -that time I could tell it no priest, for I thought: <i>How -should a priest believe me? I believe not our Lord God.</i> -This [Shewing] I believed verily for the time that I saw -Him, and so was then my will and my meaning ever for -to do without end; but as a fool I let it pass from my -mind. Ah! lo, wretch that I am! this was a great sin, -great unkindness, that I for folly of feeling of a little -bodily pain, so unwisely lost for the time the comfort -of all this blessed Shewing of our Lord God. Here may -you see what I am of myself.</p> - -<p>But herein would our Courteous Lord not leave me. -And I lay still till night, trusting in His mercy, and then -I began to sleep. And in the sleep, at the beginning, -methought the Fiend set him on my throat, putting forth -a visage full near my face, like a young man's and it was -long and wondrous lean: I saw never none such. The<span class="pagenum"><a name="Page_166" id="Page_166">[Pg 166]</a></span> -colour was red like the tilestone when it is new-burnt, -with black spots therein like black freckles—fouler than -the tilestone. His hair was red as rust, clipped in front,<a name="FNanchor_4_322" id="FNanchor_4_322"></a><a href="#Footnote_4_322" class="fnanchor">[4]</a> -with full locks hanging on the temples. He grinned on -me with a malicious semblance, shewing white teeth: -and so much methought it the more horrible. Body -nor hands had he none shapely, but with his paws he -held me in the throat, and would have strangled me, -but he might not.</p> - -<p>This horrible Shewing was made [whilst I was] -sleeping, and so was none other. But in all this time -I trusted to be saved and kept by the mercy of God. -And our Courteous Lord gave me grace to waken; and -scarcely had I my life. The persons that were with me -looked on me, and wet my temples, and my heart began -to comfort. And anon a light smoke came in the door, -with a great heat and a foul stench. I said: <i>Benedicite -Domine! it is all on fire that is here!</i> And I weened it -had been a bodily fire that should have burnt us all to -death. I asked them that were with me if they felt any -stench. They said, Nay: they felt none. I said: -<i>Blessed be God!</i> For then wist I well it was the Fiend -that was come to tempest me. And anon I took to that -[which] our Lord had shewed me on the same day, with -all the Faith of Holy Church (for I beheld it is both -one), and fled thereto as to my comfort. And anon all<span class="pagenum"><a name="Page_167" id="Page_167">[Pg 167]</a></span> -vanished away, and I was brought to great rest and -peace, without sickness of body or dread of conscience.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_319" id="Footnote_1_319"></a><a href="#FNanchor_1_319"><span class="label">[1]</span></a> "langiren."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_320" id="Footnote_2_320"></a><a href="#FNanchor_2_320"><span class="label">[2]</span></a> "inderly" = inwardly; so de Cressy; (Collins has "drolly").</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_321" id="Footnote_3_321"></a><a href="#FNanchor_3_321"><span class="label">[3]</span></a> "sadly" = solidly, soberly.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_322" id="Footnote_4_322"></a><a href="#FNanchor_4_322"><span class="label">[4]</span></a> "evisid aforn with syde lokks hongyng on the thounys" (or thowngs, -or thoungs). Bradley's <i>Dictionary of Middle English—thun(?)wange</i> = temple, -<i>evesed</i> p. ple of <i>efesian</i> = to clip the edges (<i>cf. eaves</i>). The Paris -MS. however reads: "His hair was rede as rust not scoryd afore, with -syde lockes hangyng on the thouwonges." S. de Cressy gives this as: -"his hair was red as rust not scoured; afore with side locks hanging -down in flakes."</p></div> - -<hr class="chap" /> - - -<h3><a name="THE_SIXTEENTH_REVELATION" id="THE_SIXTEENTH_REVELATION"><i>THE SIXTEENTH REVELATION</i></a></h3> - -<h3>CHAPTER LXVII</h3> - -<p style="text-align:center">"The place that Jesus taketh in our soul He shall never -remove from, without end:—for in us His homliest home and -His endless dwelling." "Our soul can never have rest in things -that are beneath itself—yet may it not abide in the beholding of -its self"<br /> -<br /></p> - - -<p>And then our Lord opened my spiritual eye and -shewed me my soul in midst of my heart. I saw -the Soul so large as it were an endless world, and as it -were a blissful kingdom. And by the conditions that I -saw therein I understood that it is a worshipful City. -In the midst of that City sitteth our Lord Jesus, God -and Man, a fair Person of large stature, highest Bishop, -most majestic<a name="FNanchor_1_323" id="FNanchor_1_323"></a><a href="#Footnote_1_323" class="fnanchor">[1]</a> King, most worshipful Lord; and I saw -Him clad majestically.<a name="FNanchor_2_324" id="FNanchor_2_324"></a><a href="#Footnote_2_324" class="fnanchor">[2]</a> And worshipfully He sitteth in -the Soul, even-right<a name="FNanchor_3_325" id="FNanchor_3_325"></a><a href="#Footnote_3_325" class="fnanchor">[3]</a> in peace and rest. And the Godhead -ruleth and sustaineth<a name="FNanchor_4_326" id="FNanchor_4_326"></a><a href="#Footnote_4_326" class="fnanchor">[4]</a> heaven and earth and all that -is,—sovereign Might, sovereign Wisdom, and sovereign -Goodness,—[but] the place that Jesus taketh in <i>our Soul</i> -He shall never remove it, without end, as to my sight: -for in us is His <i>homliest</i> home and His <i>endless</i> dwelling.<a name="FNanchor_5_327" id="FNanchor_5_327"></a><a href="#Footnote_5_327" class="fnanchor">[5]</a></p> - -<p>And in this [sight] He shewed the satisfying that He<span class="pagenum"><a name="Page_168" id="Page_168">[Pg 168]</a></span> -hath of the making of Man's Soul. For as well as the -Father might make a creature, and as well as the Son -could make a creature, so well would the Holy Ghost -that Man's Soul were made: and so it was done. And -therefore the blessed Trinity enjoyeth without end in the -making of Man's Soul: for He saw from without beginning -what should please Him without end. All thing -that He hath made sheweth His Lordship,—as understanding -was given at the same time by example of a -creature that is to see great treasures and kingdoms -belonging to a lord; and when it had seen all the nobleness -beneath, then, marvelling, it was moved to seek -above to the high place where the lord dwelleth, knowing, -by reason, that his dwelling is in the worthiest place. -And thus I understood in verity that our Soul may never -have rest in things that are beneath itself. And when it -cometh above all creatures into the Self, yet may it not -abide in the beholding of its Self, but all the beholding is -blissfully set in God that is the Maker dwelling therein. -For in Man's Soul is His very dwelling; and the highest -light and the brightest shining of the City is the glorious -love of our Lord, as to my sight.</p> - -<p>And what may make us more to enjoy in God than to -see in Him that He enjoyeth in the highest of all His -works? For I saw in the same Shewing that if the -blessed Trinity might have made Man's Soul any better, -any fairer, any nobler than it was made, He should not -have been full pleased with the making of Man's Soul. -And He willeth that our hearts be mightily raised above -the deepness of the earth and all vain sorrows, and rejoice<a name="FNanchor_6_328" id="FNanchor_6_328"></a><a href="#Footnote_6_328" class="fnanchor">[6]</a> -in Him.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_323" id="Footnote_1_323"></a><a href="#FNanchor_1_323"><span class="label">[1]</span></a> "solemnest."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_324" id="Footnote_2_324"></a><a href="#FNanchor_2_324"><span class="label">[2]</span></a> "solemnly" = in state.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_325" id="Footnote_3_325"></a><a href="#FNanchor_3_325"><span class="label">[3]</span></a> <i>i.e.</i> straight-set.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_326" id="Footnote_4_326"></a><a href="#FNanchor_4_326"><span class="label">[4]</span></a> "gemeth."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_327" id="Footnote_5_327"></a><a href="#FNanchor_5_327"><span class="label">[5]</span></a> "woning."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_328" id="Footnote_6_328"></a><a href="#FNanchor_6_328"><span class="label">[6]</span></a> "enjoyen."</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_169" id="Page_169">[Pg 169]</a></span></p> - - - -<h3><a name="CHAPTER_LXVIII" id="CHAPTER_LXVIII">CHAPTER LXVIII</a></h3> - -<p style="text-align:center">"He said not: <i>Thou shalt not be tempested, thou shalt not be -travailed, thou shalt not be afflicted</i>; but He said: <i>Thou shalt not -be overcome</i>"<br /> -<br /></p> - - -<p>This was a delectable Sight and a restful Shewing, -that it is so <i>without end</i>. The beholding of this -while we are here is full pleasing to God and full great -profit to us; and the soul that thus beholdeth, it maketh -it like to Him that is beheld, and oneth it in rest and -peace by His grace. And this was a singular joy and -bliss to me that I saw Him <i>sitting</i>: for the [quiet] -secureness of sitting sheweth endless dwelling.</p> - -<p>And He gave me to know soothfastly that it was He -that shewed me all afore. And when I had beheld this -with heedfulness, then shewed our good Lord words<a name="FNanchor_1_329" id="FNanchor_1_329"></a><a href="#Footnote_1_329" class="fnanchor">[1]</a> -full meekly without voice and without opening of lips, -right as He had [afore] done, and said full sweetly: -<i>Wit it now well that it was no raving that thou sawest to-day: -but take it and believe it, and keep thee therein, and comfort -thee therewith, and trust thou thereto: and thou shalt not be -overcome.</i></p> - -<p>These Last Words were said for believing and true -sureness that it is our Lord Jesus that shewed me all. -And right as in the first word that our good Lord shewed, -signifying His blissful Passion,—<i>Herewith is the devil -overcome</i>,—right so He said in the last word, with full -true secureness, meaning us all: <i>Thou shalt not</i> be overcome.<span class="pagenum"><a name="Page_170" id="Page_170">[Pg 170]</a></span> -And all this teaching in this true comfort, it is -general, to all mine even-Christians, as it is aforesaid: -and so is God's will.</p> - -<p>And this word: <i>Thou shalt not be overcome</i>, was said full -clearly<a name="FNanchor_2_330" id="FNanchor_2_330"></a><a href="#Footnote_2_330" class="fnanchor">[2]</a> and full mightily, for assuredness and comfort -against all tribulations that may come. He said not: -<i>Thou shalt not be tempested, thou shall not be travailed, thou -shah not be afflicted</i>; but He said: <i>Thou shalt not be overcome</i>. -God willeth that we take heed to these words, -and that we be ever strong in sure trust, in weal and -woe. For He loveth and enjoyeth us, and so willeth He -that we love and enjoy Him and mightily trust in Him; -and <i>all shall be well</i>.</p> - -<p>And soon after, all was close and I saw no more.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_329" id="Footnote_1_329"></a><a href="#FNanchor_1_329"><span class="label">[1]</span></a> See <a href="#CHAPTER_LXX">lxx.</a> "He shewed it all [the Revelation] again within in my -soul."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_330" id="Footnote_2_330"></a><a href="#FNanchor_2_330"><span class="label">[2]</span></a> "sharply" = decisively.</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LXIX" id="CHAPTER_LXIX">CHAPTER LXIX</a></h3> - -<p style="text-align:center">"I was delivered from the Enemy by the virtue of Christ's -Passion"<br /> -<br /></p> - - -<p>After this the Fiend came again with his heat and -with his stench, and gave me much ado,<a name="FNanchor_1_331" id="FNanchor_1_331"></a><a href="#Footnote_1_331" class="fnanchor">[1]</a> the stench -was so vile and so painful, and also dreadful and travailous. -Also I heard a bodily jangling,<a name="FNanchor_2_332" id="FNanchor_2_332"></a><a href="#Footnote_2_332" class="fnanchor">[2]</a> as if it had been of two -persons; and both, to my thinking, jangled at one time -as if they had holden a parliament with a great busy-ness; -and all was soft muttering, so that I understood nought -that they said. And all this was to stir me to despair, -as methought,—seeming to me as [though] they mocked at<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span> -praying of prayers<a name="FNanchor_3_333" id="FNanchor_3_333"></a><a href="#Footnote_3_333" class="fnanchor">[3]</a> which are said boisterously with -[the] mouth, failing [of] devout attending and wise -diligence: the which we owe to God in our prayers.</p> - -<p>And our Lord God gave me grace mightily for to -trust in Him, and to comfort my soul with bodily speech -as I should have done to another person that had been -travailed. Methought <i>that</i> busy-ness<a name="FNanchor_4_334" id="FNanchor_4_334"></a><a href="#Footnote_4_334" class="fnanchor">[4]</a> might not be -likened to no bodily busy-ness. My bodily eye I set in -the same Cross where I had been in comfort afore that -time; my tongue with speech of Christ's Passion and -rehearsing the Faith of Holy Church; and my heart to -fasten on God with all the trust and the might. And I -thought to myself, saying: <i>Thou hast now great busy-ness to -keep thee in the Faith for that thou shouldst not be taken of the -Enemy: wouldst thou now from this time evermore be so busy -to keep thee from sin, this were a good and a sovereign occupation!</i> -For I thought in sooth were I safe from sin, I were -full safe from all the fiends of hell and enemies of my -soul.</p> - -<p>And thus he occupied me all that night, and on the -morn till it was about prime day. And anon they were -all gone, and all passed; and they left nothing but -stench, and that lasted still awhile; and I scorned him.</p> - -<p>And thus was I delivered from him by the virtue of -Christ's Passion: for <i>therewith is the Fiend overcome</i>, as our -Lord Jesus Christ said afore.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_331" id="Footnote_1_331"></a><a href="#FNanchor_1_331"><span class="label">[1]</span></a> "made me full besy."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_332" id="Footnote_2_332"></a><a href="#FNanchor_2_332"><span class="label">[2]</span></a> <i>i.e.</i> gabbling.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_333" id="Footnote_3_333"></a><a href="#FNanchor_3_333"><span class="label">[3]</span></a> "bidding of bedes."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_334" id="Footnote_4_334"></a><a href="#FNanchor_4_334"><span class="label">[4]</span></a> see above, "made me full busy."</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span></p> - - - -<h3><a name="CHAPTER_LXX" id="CHAPTER_LXX">CHAPTER LXX</a></h3> - -<p style="text-align:center">"Above the Faith is no goodness kept in this life, as to my -sight, and beneath the Faith is no help of soul; but <i>in</i> the -Faith, <i>there</i> willeth the Lord that we keep us"<br /> -<br /></p> - - -<p>In all this blessed Shewing our good Lord gave understanding -that the Sight should pass: which blessed -Shewing the Faith keepeth, with His own good will and -His grace. For He left with me neither sign nor token -whereby I might know it, but He left with me His -own blessed word in true understanding, bidding me full -mightily that I should believe it. And so I do,—Blessed -may He be!—I believe that He is our Saviour -that shewed it, and that it is the Faith that He shewed: -and therefore I believe it, rejoicing. And thereto I am -bounden by all His own meaning, with the next words -that follow: <i>Keep thee therein, and comfort thee therewith, -and trust thou thereto</i>.</p> - -<p>Thus I am bounden to keep it in my faith. For on -the same day that it was shewed, what time that the -Sight was passed, as a wretch I forsook it, and openly I -said that I had raved. Then our Lord Jesus of His -mercy would not let it perish, but He showed it all -again <i>within in my soul</i><a name="FNanchor_1_335" id="FNanchor_1_335"></a><a href="#Footnote_1_335" class="fnanchor">[1]</a> with more fulness, with the -blessed light of His precious love: saying these words -full mightily and full meekly: <i>Wit it now well: it was no -raving that thou sawest this day</i>. As if He had said: <i>For -that the Sight was passed from thee, thou losedst it and hadst</i><span class="pagenum"><a name="Page_173" id="Page_173">[Pg 173]</a></span> -<i>not skill to keep<a name="FNanchor_2_336" id="FNanchor_2_336"></a><a href="#Footnote_2_336" class="fnanchor">[2]</a> it. But wit<a name="FNanchor_3_337" id="FNanchor_3_337"></a><a href="#Footnote_3_337" class="fnanchor">[3]</a> it now</i>; that is to say, <i>now -that thou seest it</i>. This was said not only for that same -time, but also to set thereupon the ground of my faith -when He saith anon following: <i>But take it, believe it, and -keep thee therein and comfort thee therewith and trust thou -thereto; and thou shalt not be overcome</i>.</p> - -<p>In these six words that follow (<i>Take it</i>—[etc.]) His -meaning is to fasten it faithfully in our heart: for He -willeth that it dwell with us in faith to our life's end, -and after in fulness of joy, desiring that we have ever -steadfast trust in His blissful behest—knowing His -Goodness.</p> - -<p>For our faith is contraried in diverse manners by our -own blindness, and our spiritual enemy, within and without; -and therefore our precious Lover helpeth us with -spiritual sight and true teaching in sundry manners within -and without, whereby that we may know Him. And -therefore in whatsoever manner He teacheth us, He -willeth that we perceive Him wisely, receive Him sweetly, -and keep us in Him faithfully. For above the Faith is -no goodness kept in this life, as to my sight, and beneath -the Faith is no help of soul; but in the Faith, there -willeth the Lord that we keep us. For we have by His -goodness and His own working to keep us in the Faith; -and by His sufferance through ghostly enmity we are -assayed in the Faith and made mighty. For if our faith -had none enmity, it should deserve no meed, according -to the understanding that I have in all our Lord's teaching.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_335" id="Footnote_1_335"></a><a href="#FNanchor_1_335"><span class="label">[1]</span></a> see ch. <a href="#CHAPTER_LXVIII">lxviii.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_336" id="Footnote_2_336"></a><a href="#FNanchor_2_336"><span class="label">[2]</span></a> "couthest not."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_337" id="Footnote_3_337"></a><a href="#FNanchor_3_337"><span class="label">[3]</span></a> <i>i.e.</i> learn, perceive, know for certainty by the conviction of reason -and consciousness—grasp once for all the truth beheld.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_174" id="Page_174">[Pg 174]</a></span></p> - - - -<h3><a name="CHAPTER_LXXI" id="CHAPTER_LXXI">CHAPTER LXXI</a></h3> - -<p style="text-align:center">"Three manners of looking seen in our Lord's Countenance"<br /> -<br /></p> - - -<p>Glad and joyous and sweet is the Blissful lovely -Cheer<a name="FNanchor_1_338" id="FNanchor_1_338"></a><a href="#Footnote_1_338" class="fnanchor">[1]</a> of our Lord to our souls. For He -[be]holdeth<a name="FNanchor_2_339" id="FNanchor_2_339"></a><a href="#Footnote_2_339" class="fnanchor">[2]</a> us ever, living in love-longing: and He -willeth that <i>our</i> soul be in glad cheer to Him, to give -Him His meed. And thus, I hope, with His grace He -hath [drawn], and more shall draw, the Outer Cheer to -the Inner Cheer, and make us all one with Him, and -each of us with other, in true lasting joy that is Jesus.</p> - -<p>I have signifying of Three manners of Cheer of our -Lord. The first is Cheer of Passion, as He shewed -while He was here in this life, dying. Though this -[manner of] Beholding be mournful and troubled, yet it -is glad and joyous: for He is God.—The second manner -of Cheer is [of] Ruth and Compassion: and this sheweth -He, with sureness of Keeping, to all His lovers that -betake them<a name="FNanchor_3_340" id="FNanchor_3_340"></a><a href="#Footnote_3_340" class="fnanchor">[3]</a> to His mercy. The third is the Blissful -Cheer, as it shall be without end: and this was [shewed] -oftenest and longest-continued.</p> - -<p>And thus in the time of our pain and our woe He<span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span> -sheweth us Cheer of His Passion and His Cross, helping -us to bear it by His own blessed virtue. And in the -time of our sinning He sheweth to us Cheer of Ruth -and Pity, mightily keeping us and defending us against all -our enemies. And these be the common Cheer which He -sheweth to us in this life; therewith mingling the third: -and that is His Blissful Cheer, like, in part, as it shall -be in Heaven. And that [shewing is] by gracious touching -and sweet lighting of the spiritual life, whereby that -we are kept in sure faith, hope, and charity, with contrition -and devotion, and also with contemplation and all -manner of true solace and sweet comforts.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_338" id="Footnote_1_338"></a><a href="#FNanchor_1_338"><span class="label">[1]</span></a> "Cher," in earlier chapters rendered by <i>manner of Countenance</i> or <i>Regard</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_339" id="Footnote_2_339"></a><a href="#FNanchor_2_339"><span class="label">[2]</span></a> The word of the MS. might be: "he havith" (possibly -"draweth"), or "behadith" or "behavith." There is a verb -"bi-hawen" <i>to behold</i>—in other forms bihabben, bi-halden—; and -"behave" had the meaning of to <i>manage, govern</i>. Elsewhere in the -MS. to <i>regard</i>, if not <i>to fix the eyes upon</i>, is expressed (<i>e.g.</i> in <a href="#CHAPTER_XXXIX">xxxix.</a>) -simply by <i>to "holden"</i> without the prefix. S. de Cressy has here "he -beheld."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_340" id="Footnote_3_340"></a><a href="#FNanchor_3_340"><span class="label">[3]</span></a> "that have to"; S. de Cressy, "have need to."</p></div> - - -<hr class="chap" /> - -<h3><a name="CHAPTER_LXXII" id="CHAPTER_LXXII">CHAPTER LXXII</a></h3> - -<p style="text-align:center">"As long as we be meddling with any part of sin we shall never -see clearly the Blissful Countenance of our Lord"<br /> -<br /></p> - - -<p>But now behoveth me to tell in what manner I saw -sin deadly in the creatures which shall not die for -sin, but live in the joy of God without end.</p> - -<p>I saw that two contrary things should never be together -in one place. The most contrary that are, is the -highest bliss and the deepest pain. The highest bliss -that is, is to have Him in clarity of endless life, Him -verily seeing, Him sweetly feeling, all-perfectly having -in fulness of joy. And thus was the Blissful Cheer of -our Lord shewed in Pity:<a name="FNanchor_1_341" id="FNanchor_1_341"></a><a href="#Footnote_1_341" class="fnanchor">[1]</a> in which Shewing I saw that -sin is most contrary,—so far forth that as long as we be<span class="pagenum"><a name="Page_176" id="Page_176">[Pg 176]</a></span> -meddling with any part of sin, we shall never see clearly -the Blissful Cheer of our Lord. And the more horrible -and grievous that our sins be, the deeper are we for that -time from this blissful sight. And therefore it seemeth -to us oftentimes as we were in peril of death, in a part -of hell, for the sorrow and pain that the sin is to us. -And thus we are dead for the time from the very sight -of our blissful life. But in all this I saw soothfastly that -we be not dead in the sight of God, nor He passeth -never from us. But He shall never have His full bliss -in us till we have our full bliss in Him, verily seeing His -fair Blissful Cheer. For we are ordained thereto in nature, -and get thereto by grace. Thus I saw how sin is deadly -for a short time in the blessed creatures of endless life.</p> - -<p>And ever the more clearly that the soul seeth this -Blissful Cheer by grace of loving, the more it longeth to -see it in fulness. For notwithstanding that our Lord God -dwelleth in us and is here with us, and albeit He claspeth -us and encloseth<a name="FNanchor_2_342" id="FNanchor_2_342"></a><a href="#Footnote_2_342" class="fnanchor">[2]</a> us for tender love that He may never -leave<a name="FNanchor_3_343" id="FNanchor_3_343"></a><a href="#Footnote_3_343" class="fnanchor">[3]</a> us, and is more near to us than tongue can tell or -heart can think, yet may we never stint of moaning nor -of weeping nor of longing till when we see Him clearly -in His Blissful Countenance. For in that precious blissful -sight there may no woe abide, nor any weal fail.<a name="FNanchor_4_344" id="FNanchor_4_344"></a><a href="#Footnote_4_344" class="fnanchor">[4]</a></p> - -<p>And in this I saw matter of mirth and matter of moaning: -matter of mirth: for our Lord, our Maker, is so -near to us, and in us, and we in Him, by sureness of -keeping through His great goodness; matter of moaning: -for our ghostly eye is so blind and we be so borne down -by weight of our mortal flesh and darkness of sin, that<span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span> -we may not see our Lord God clearly in His fair Blissful -Cheer. No; and because of this dimness<a name="FNanchor_5_345" id="FNanchor_5_345"></a><a href="#Footnote_5_345" class="fnanchor">[5]</a> scarsely we -can believe and trust His great love and our sureness<a name="FNanchor_6_346" id="FNanchor_6_346"></a><a href="#Footnote_6_346" class="fnanchor">[6]</a> of -keeping. And therefore it is that I say we may never -stint of moaning nor of weeping. This "weeping" -meaneth not all in pouring out of tears by our bodily -eye, but also hath more ghostly understanding. For -the kindly desire of our soul is so great and so unmeasurable, -that if there were given us for our solace -and for our comfort all the noble things that ever God -made in heaven and in earth, and we saw not the fair -Blissful Cheer<a name="FNanchor_7_347" id="FNanchor_7_347"></a><a href="#Footnote_7_347" class="fnanchor">[7]</a> of Himself, yet we should not stint of -moaning nor ghostly weeping, that is to say, of painful -longing, till when we [should] see verily the fair Blissful -Cheer of our Maker. And if we were in all the pain -that heart can think and tongue may tell, if we might in -that time see His fair Blissful Cheer, all this pain should -not aggrieve us.</p> - -<p>Thus is that Blissful Sight [the] end of all manner of -pain to the loving soul, and the fulfilling of all manner -of joy and bliss. And that shewed He in the high, -marvellous words where He said: <i>I it am that is highest; -I it am that is lowest; I it am that is all</i>.</p> - -<p>It belongeth to us to have three manner of knowings: -the first is that we know our Lord God; the second is -that we know our self: what we are by Him, in Nature<span class="pagenum"><a name="Page_178" id="Page_178">[Pg 178]</a></span> -and Grace; the third is that we know meekly what our -self is anent our sin and feebleness. And for these three -was all the Shewing made, as to mine understanding.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_341" id="Footnote_1_341"></a><a href="#FNanchor_1_341"><span class="label">[1]</span></a> That is: in the Shewing of Pity (Rev. ii) ch. <a href="#THE_SECOND_REVELATION">x.</a>, in which it was -shewed <i>darkly</i>. S. de Cressy has "in <i>party</i>" = <i>part</i>, but the word seems -to be "<i>pite</i>" = <i>pity</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_342" id="Footnote_2_342"></a><a href="#FNanchor_2_342"><span class="label">[2]</span></a> halsith; beclosith.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_343" id="Footnote_3_343"></a><a href="#FNanchor_3_343"><span class="label">[3]</span></a> levyn; tellen; thyn ken; stint; see.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_344" id="Footnote_4_344"></a><a href="#FNanchor_4_344"><span class="label">[4]</span></a> "abiden, ne no wele fallen."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_345" id="Footnote_5_345"></a><a href="#FNanchor_5_345"><span class="label">[5]</span></a> "myrkehede, unethes we can leven and trowen."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_346" id="Footnote_6_346"></a><a href="#FNanchor_6_346"><span class="label">[6]</span></a> "sekirnes."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_347" id="Footnote_7_347"></a><a href="#FNanchor_7_347"><span class="label">[7]</span></a> The words "Blissful Cheer" cannot be rendered by the -more beautiful and familiar <span class="smcap">Blessed Countenance</span>, and even "<i>Blissful</i> -Countenance" might fail to bring out the reference to <i>one Aspect</i> of -the Divine Face, one part of the threefold Truth.</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LXXIII" id="CHAPTER_LXXIII">CHAPTER LXXIII</a></h3> - -<p style="text-align:center">"Two manners of sickness that we have: impatience, or -sloth;—despair, or mistrustful dread"<br /> -<br /></p> - - -<p>All the blessed teaching of our Lord was shewed by -three parts: that is to say, by bodily sight, and by -word formed in mine understanding, and by spiritual -sight. For the bodily sight, I have said as I saw, as -truly as I can; and for the words, I have said them -right as our Lord shewed them to me; and for the -spiritual sight, I have told some deal, but I may never -fully tell it: and therefore of this sight I am stirred to -say more, as God will give me grace.</p> - -<p>God shewed two manners of sickness that we have: -the one is impatience, or sloth: for we bear our travail -and our pains heavily; the other is despair, or doubtful -dread, which I shall speak of after. <i>Generally</i>, He -shewed <i>sin</i>, wherein that all is comprehended, but in -special He shewed only these two. And these two are -they that most do travail and tempest us, according to -that which our Lord shewed me; and of them He would -have us be amended. I speak of such men and women -as for God's love hate sin and dispose themselves to do -God's will: then by our spiritual blindness and bodily -heaviness we are most inclining to these. And therefore<span class="pagenum"><a name="Page_179" id="Page_179">[Pg 179]</a></span> -it is God's will that they be known, for then we shall -refuse them as we do other sins.</p> - -<p>And for help of this, full meekly our Lord shewed the -patience that He had in His Hard Passion; and also the -joying and the satisfying that He hath of that Passion, -for love. And this He shewed in example that we should -gladly and wisely bear our pains, for that is great pleasing -to Him and endless profit to us. And the cause why -we are travailed with them is for lack in knowing<a name="FNanchor_1_348" id="FNanchor_1_348"></a><a href="#Footnote_1_348" class="fnanchor">[1]</a> of -Love. Though the three Persons in the Trinity<a name="FNanchor_2_349" id="FNanchor_2_349"></a><a href="#Footnote_2_349" class="fnanchor">[2]</a> be all -even<a name="FNanchor_3_350" id="FNanchor_3_350"></a><a href="#Footnote_3_350" class="fnanchor">[3]</a> in Itself, the soul<a name="FNanchor_4_351" id="FNanchor_4_351"></a><a href="#Footnote_4_351" class="fnanchor">[4]</a> took most understanding in -Love; yea, and He willeth that in all things we have our -beholding and our enjoying in Love. And of this -knowing are we most blind. For some of us believe -that God is Almighty and may do all, and that He is -All-Wisdom and can do all; but that He is All-Love and -will do all, there we stop short.<a name="FNanchor_5_352" id="FNanchor_5_352"></a><a href="#Footnote_5_352" class="fnanchor">[5]</a> And this not-knowing -it is, that hindereth most God's lovers, as to my sight.</p> - -<p>For when we begin to hate sin, and amend us by the -ordinance of Holy Church, yet there dwelleth a dread -that letteth us, because of the beholding of our self and -of our sins afore done. And some of us because of our -every-daily sins: for we hold not our Covenants, nor -keep we our cleanness that our Lord setteth us in, but -fall oftentimes into so much wretchedness that shame -it is to see it. And the beholding of this maketh us so -sorry and so heavy, that scarsely we can find any comfort.</p> - -<p>And this dread we take sometime for a meekness, but -it is a foul blindness and a weakness.<a name="FNanchor_6_353" id="FNanchor_6_353"></a><a href="#Footnote_6_353" class="fnanchor">[6]</a> And we cannot<span class="pagenum"><a name="Page_180" id="Page_180">[Pg 180]</a></span> -despise it as we do another sin, that we know [as sin]: for -it cometh [subtly] of Enmity, and it is against truth. For -it is God's will that of all the properties of the blissful -Trinity, we should have most sureness and comfort in -Love: for Love maketh Might and Wisdom full meek to -us. For right as by the courtesy of God He forgiveth -our sin after the time that we repent us, right so willeth -He that <i>we</i> forgive our sin, as anent our unskilful -heaviness and our doubtful dreads.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_348" id="Footnote_1_348"></a><a href="#FNanchor_1_348"><span class="label">[1]</span></a> "for <i>unknowing</i>."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_349" id="Footnote_2_349"></a><a href="#FNanchor_2_349"><span class="label">[2]</span></a> seen as Might, Wisdom, Love.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_350" id="Footnote_3_350"></a><a href="#FNanchor_3_350"><span class="label">[3]</span></a> <i>i.e.</i> equal.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_351" id="Footnote_4_351"></a><a href="#FNanchor_4_351"><span class="label">[4]</span></a> <i>i.e.</i> Julian (<a href="#THE_FIFTH_REVELATION">xiii.</a>, <a href="#THE_TENTH_REVELATION">xxiv.</a>, <a href="#CHAPTER_XLVI">xlvi.</a>).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_352" id="Footnote_5_352"></a><a href="#FNanchor_5_352"><span class="label">[5]</span></a> "astynten."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_353" id="Footnote_6_353"></a><a href="#FNanchor_6_353"><span class="label">[6]</span></a> S. de Cressy: "a wickedness"; but the MS. word is "waykenes."</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LXXIV" id="CHAPTER_LXXIV">CHAPTER LXXIV</a></h3> - -<p style="text-align:center">"There is no dread that fully pleaseth God in us but reverent -dread"<br /> -<br /></p> - - -<p>For I understand [that there be] four manner of -dreads. One is the dread of an affright that -cometh to a man suddenly by frailty. This dread doeth -good, for it helpeth to purge man, as doeth bodily sickness -or such other pain as is not sin. For all such pains -help man if they be patiently taken. The second is -dread of pain, whereby man is stirred and wakened from -sleep of sin. He is not able for the time to perceive the -soft comfort of the Holy Ghost, till he have understanding -of this dread of pain, of bodily death, of spiritual -enemies; and this dread stirreth us to seek comfort and -mercy of God, and thus this dread helpeth us,<a name="FNanchor_1_354" id="FNanchor_1_354"></a><a href="#Footnote_1_354" class="fnanchor">[1]</a> and -enableth us to have contrition by the blissful touching -of the Holy Ghost. The third is doubtful dread. Doubtful<span class="pagenum"><a name="Page_181" id="Page_181">[Pg 181]</a></span> -dread in as much as it draweth to despair, God will -have it turned in us into love by the knowing of love: -that is to say, that the bitterness of doubt be turned into -the sweetness of natural love by grace. For it may -never please our Lord that His servants doubt in His -Goodness. The fourth is reverent dread: for there is -no dread that fully pleaseth God in us but reverent -dread. And that is full soft, for the more it is had, the -less it is felt for sweetness of love.</p> - -<p>Love and Dread are brethren, and they are rooted in -us by the Goodness of our Maker, and they shall never -be taken from us without end. We have of nature to -love and we have of grace to love: and we have of -nature to dread and we have of grace to dread. It -belongeth to the Lordship and to the Fatherhood to be -dreaded, as it belongeth to the Goodness to be loved: -and it belongeth to us that are His servants and His -children to dread Him for Lordship and Fatherhood, as -it belongeth to us to love Him for Goodness.</p> - -<p>And though this reverent-dread and love be not parted -asunder, yet they are not both one, but they are two in -property and in working, and neither of them may be -had without other. Therefore I am sure, he that loveth, -he dreadeth, though that he feel it but a little.</p> - -<p>All dreads other than reverent dread that are proffered -to us, though they come under the colour of holiness yet -are not so true, and hereby may they be known asunder.—That -dread that maketh us hastily to flee from all that is -not good and fall into our Lord's breast, as the Child into -the Mother's bosom,<a name="FNanchor_2_355" id="FNanchor_2_355"></a><a href="#Footnote_2_355" class="fnanchor">[2]</a> with all our intent and with all our -mind, knowing our feebleness and our great need,<span class="pagenum"><a name="Page_182" id="Page_182">[Pg 182]</a></span> -knowing His everlasting goodness and His blissful love, -only seeking to Him for salvation, cleaving to [Him] with -sure trust: that dread that bringeth us into this working, -it is natural,<a name="FNanchor_3_356" id="FNanchor_3_356"></a><a href="#Footnote_3_356" class="fnanchor">[3]</a> gracious, good and true. And all that is -contrary to this, either it is wrong, or it is mingled with -wrong. Then is this the remedy, to know them both -and refuse the wrong.</p> - -<p>For the natural property of dread which we have in -this life by the gracious working of the Holy Ghost, the -same shall be in heaven afore God, gentle, courteous, -and full delectable. And thus we shall in love be homely -and near to God, and we shall in dread be gentle and -courteous to God: and both alike equal.</p> - -<p>Desire we of our Lord God to dread Him reverently, -to love Him meekly, to trust in Him mightily; for when -we dread Him reverently and love Him meekly our trust -is never in vain. For the more that we trust, and the -more mightily, the more we please and worship our -Lord that we trust in. And if we fail in this reverent -dread and meek love (as God forbid we should!), our -trust shall soon be misruled for the time. And therefore -it needeth us much to pray our Lord of grace that we -may have this reverent dread and meek love, of His gift, -in heart and in work. For without this, no man may -please God.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_354" id="Footnote_1_354"></a><a href="#FNanchor_1_354"><span class="label">[1]</span></a> Here the transcriber of the B. Mus. MS. repeats (by mistake, no -doubt) "to seek," etc. S. de Cressy: "helpeth us as an entry."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_355" id="Footnote_2_355"></a><a href="#FNanchor_2_355"><span class="label">[2]</span></a> S. de Cressy: "Mothers Arme," but MS. (B.M.) "Moder barme."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_356" id="Footnote_3_356"></a><a href="#FNanchor_3_356"><span class="label">[3]</span></a> "kinde."</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_183" id="Page_183">[Pg 183]</a></span></p> - - - -<h3><a name="CHAPTER_LXXV" id="CHAPTER_LXXV">CHAPTER LXXV</a></h3> - -<p style="text-align:center">"We shall see verily the cause of all things that He hath done; -and evermore we shall see the cause of all things that He hath -permitted"<br /> -<br /></p> - - -<p>I saw that God can do all that we need. And these -three that I shall speak of we need: love, longing, -pity. Pity in love keepeth us in the time of our need; -and longing in the same love draweth us up into -Heaven. For the Thirst of God is to have the general -Man unto Him: in which thirst He hath drawn His Holy -that be now in bliss; and getting His lively members, -ever He draweth and drinketh, and yet He thirsteth and -longeth.</p> - -<p>I saw three manners of longing in God, and all to one -end; of which we have the same in us, and by the same -virtue and for the same end.</p> - -<p>The first is, that He longeth to teach us to know Him -and love Him evermore, as it is convenient and speedful -to us. The second is, that He longeth to have us up to -His Bliss, as souls are when they are taken out of pain -into Heaven. The third is to fulfill us in bliss; and -that shall be on the Last Day, fulfilled ever to last. -For I saw, as it is known in our Faith, that the pain and -the sorrow shall be ended to all that shall be saved. -And not only we shall receive the same bliss that souls -afore have had in heaven, but also we shall receive a new -[bliss], which plenteously shall be flowing out of God -into us and shall fulfill us; and these be the goods which<span class="pagenum"><a name="Page_184" id="Page_184">[Pg 184]</a></span> -He hath ordained to give us from without beginning. -These goods are treasured and hid in Himself; for unto -that time [no] Creature is mighty nor worthy to receive -them.</p> - -<p>In this [fulfilling] we shall see verily the cause -of all things that He hath done; and evermore we -shall see the cause of all things that He hath suffered.<a name="FNanchor_1_357" id="FNanchor_1_357"></a><a href="#Footnote_1_357" class="fnanchor">[1]</a> -And the bliss and the fulfilling shall be so deep and -so high that, for wonder and marvel, all creatures shall -have to God so great reverent dread, overpassing -that which hath been seen and felt before, that the -pillars of heaven shall tremble and quake. But this -manner of trembling and dread shall have no pain; but -it belongeth to the worthy might of God thus to be -beholden by His creatures, in great dread trembling -and quaking for meekness of joy, marvelling at the -greatness of God the Maker and at the littleness of all -that is made. For the beholding of this maketh the -creature marvellously meek and mild.</p> - -<p>Wherefore God willeth—and also it belongeth to us, -both in nature and grace—that we wit and know of this, -desiring this sight and this working; for it leadeth us in -right way, and keepeth us in true life, and oneth us to -God. And as good as God is, so great He is; and as -much as it belongeth to His goodness to be loved, -so much it belongeth to His greatness to be dreaded. -For this reverent dread is the fair courtesy that is in -Heaven afore God's face. And as much as He shall -then be known and loved overpassing that He is now, in -so much He shall be dreaded overpassing that He is now.<span class="pagenum"><a name="Page_185" id="Page_185">[Pg 185]</a></span> -Wherefore it behoveth needs to be that all Heaven and -earth shall tremble and quake when the pillars shall -tremble and quake.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_357" id="Footnote_1_357"></a><a href="#FNanchor_1_357"><span class="label">[1]</span></a> <i>i.e.</i> permitted; "all that is good our Lord doeth, and that which is -evil our Lord suffereth," <a href="#CHAPTER_XXXV">xxxv.</a></p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LXXVI" id="CHAPTER_LXXVI">CHAPTER LXXVI</a></h3> - -<p style="text-align:center">"The soul that beholdeth the fair nature of our Lord Jesus, -it hateth no hell but sin"<br /> -<br /></p> - - -<p>I speak but little of reverent dread, for I hope it -may be seen in this matter aforesaid. But well I -wot our Lord shewed me no souls but those that dread -Him. For well I wot the soul that truly taketh the -teaching of the Holy Ghost, it hateth more sin for vileness -and horribleness than it doth all the pain that is in hell. -For the soul that beholdeth the fair nature<a name="FNanchor_1_358" id="FNanchor_1_358"></a><a href="#Footnote_1_358" class="fnanchor">[1]</a> of our Lord -Jesus, it hateth no hell but sin, as to my sight. And -therefore it is God's will that we know sin, and pray -busily and travail earnestly and seek teaching meekly -that we fall not blindly therein; and if we fall, that we -rise readily. For it is the most pain that the soul may -have, to turn from God any time by sin.</p> - -<p>The soul that willeth to be in rest when [an] other -man's sin cometh to mind, he shall flee it as the pain of hell, -seeking unto God for remedy, for help against it. For -the beholding of other man's sins, it maketh as it were a -thick mist afore the eyes of the soul, and we cannot, for -the time, see the fairness of God, but if we may behold -them with contrition with him, with compassion on him, -and with holy desire to God for him. For without this<span class="pagenum"><a name="Page_186" id="Page_186">[Pg 186]</a></span> -it harmeth<a name="FNanchor_2_359" id="FNanchor_2_359"></a><a href="#Footnote_2_359" class="fnanchor">[2]</a> and tempesteth and hindereth the soul that -beholdeth them. For this I understood in the Shewing -of Compassion.</p> - -<p>In this blissful Shewing of our Lord I have understanding -of two contrary things: the one is the most -wisdom that any creature may do in this life, the other -is the most folly. The most wisdom is for a creature to -do after the will and counsel of his highest sovereign -Friend. This blessed Friend is Jesus, and it is His will -and His counsel that we hold us with Him, and fasten -us to Him homely—evermore, in what state soever that -we be; for whether-so that we be foul or clean, we are -all one in His loving. For weal nor for woe He willeth -never we flee from Him. But because of the changeability -that we are in, in our self, we fall often into sin. -Then we have this [doubting dread] by the stirring of -our enemy and by our own folly and blindness: for they -say thus: <i>Thou seest well thou art a wretched creature, a -sinner, and also unfaithful. For thou keepest not the Command<a name="FNanchor_3_360" id="FNanchor_3_360"></a><a href="#Footnote_3_360" class="fnanchor">[3]</a>; -thou dost promise oftentimes our Lord that thou shalt -do better, and anon after, thou fallest again into the same, -especially into sloth and losing of time.</i> (For that is the -beginning of sin, as to my sight,—and especially to the -creatures that have given them to serve our Lord with -inward beholding of His blessed Goodness.) And this -maketh us adread to appear afore our courteous Lord. -Thus is it our enemy that would put us aback<a name="FNanchor_4_361" id="FNanchor_4_361"></a><a href="#Footnote_4_361" class="fnanchor">[4]</a> with his -false dread, [by reason] of our wretchedness, through -pain that he threateth us with. For it is his meaning to -make us so heavy and so weary in this, that we should -let out of mind the fair, Blissful Beholding of our Everlasting -Friend.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_358" id="Footnote_1_358"></a><a href="#FNanchor_1_358"><span class="label">[1]</span></a> "kindness."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_359" id="Footnote_2_359"></a><a href="#FNanchor_2_359"><span class="label">[2]</span></a> "noyith."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_360" id="Footnote_3_360"></a><a href="#FNanchor_3_360"><span class="label">[3]</span></a> S. de Cressy—"thy Covenant."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_361" id="Footnote_4_361"></a><a href="#FNanchor_4_361"><span class="label">[4]</span></a> "on bakke."</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LXXVII" id="CHAPTER_LXXVII">CHAPTER LXXVII</a></h3> - -<p style="text-align:center">"Accuse not thyself overmuch, deeming that thy tribulation -and thy woe is all thy fault." "All thy living is penance -profitable." "In the remedy He willeth that we rejoice"<br /> -<br /></p> - - -<p>Our good Lord shewed the enmity of the Fiend: -in which Shewing I understood that all that is -contrary to love and peace is of the Fiend and of his -part. And we have, of our feebleness and our folly, to -fall; and we have, of mercy and grace of the Holy -Ghost, to rise to more joy. And if our enemy aught -winneth of us by our falling, (for it is his pleasure,<a name="FNanchor_1_362" id="FNanchor_1_362"></a><a href="#Footnote_1_362" class="fnanchor">[1]</a>) he -loseth manifold more in our rising by charity and meekness. -And this glorious rising, it is to him so great -sorrow and pain for the hate that he hath to our soul, -that he burneth continually in envy. And all this -sorrow that he would make us to have, it shall turn to -himself. And for this it was that our Lord scorned him, -and [it was] this [that] made me mightily to laugh.</p> - -<p>Then is this the remedy, that we be aware of our -wretchedness and flee to our Lord: for ever the more -needy that we be, the more speedful it is to us to draw -nigh to Him.<a name="FNanchor_2_363" id="FNanchor_2_363"></a><a href="#Footnote_2_363" class="fnanchor">[2]</a> And let us say thus in our thinking: <i>I know</i><span class="pagenum"><a name="Page_188" id="Page_188">[Pg 188]</a></span> -<i>well I have a shrewd pain; but our Lord is All-Mighty and -may punish me mightily; and He is All-Wisdom and can -punish me discerningly; and He is All-Goodness and loveth -me full tenderly</i>. And in this beholding it is necessary -for us to abide; for it is a lovely meekness of a sinful -soul, wrought by mercy and grace of the Holy Ghost, -when we willingly and gladly take the scourge and -chastening of our Lord that Himself will give us. -And it shall be full tender and full easy, if that we will -only hold us satisfied with Him and with all His works.</p> - -<p>For the penance that man taketh of himself was not -shewed me: that is to say, it was not shewed specified. -But specially and highly and with full lovely manner of -look was it shewed that we shall meekly bear and suffer -the penance that God Himself giveth us, with mind in -His blessed Passion. (For when we have mind in His -blessed Passion, with pity and love, then we suffer with -Him like as His friends did that saw it. And this was -shewed in the Thirteenth Shewing, near the beginning, -where it speaketh of Pity.) For He saith: <i>Accuse not -[thy]self overdone much, deeming that thy tribulation and thy -woe is all for thy fault; for I will not that thou be heavy or -sorrowful indiscreetly. For I tell thee, howsoever thou do, -thou shalt have woe. And therefore I will that thou wisely -know thy penance; and [thou] shalt see in truth that all thy -living is penance profitable.</i></p> - -<p>This place is prison and this life is penance, and in -the remedy He willeth that we rejoice. The remedy is -that our Lord is with us, keeping and leading into the -fulness of joy. For this is an endless joy to us in our -Lord's signifying, that He that shall be our bliss when -we are there, He is our keeper while we are here. Our<span class="pagenum"><a name="Page_189" id="Page_189">[Pg 189]</a></span> -way and our heaven is true love and sure trust; and of -this He gave understanding in all [the Shewings] and -especially in the Shewing of the Passion where He made -me mightily to choose Him for my heaven.<a name="FNanchor_3_364" id="FNanchor_3_364"></a><a href="#Footnote_3_364" class="fnanchor">[3]</a></p> - -<p>Flee we to our Lord and we shall be comforted, touch -we Him and we shall be made clean, cleave we to Him -and we shall be sure,<a name="FNanchor_4_365" id="FNanchor_4_365"></a><a href="#Footnote_4_365" class="fnanchor">[4]</a> and safe from all manner of peril.</p> - -<p>For our courteous Lord willeth that we should be as -homely with Him as heart may think or soul may desire. -But [let us] beware that we take not so recklessly this -homeliness as to leave courtesy. For our Lord Himself -is sovereign homeliness, and as homely as He is, so -courteous He is: for He is very courteous. And the -blessed creatures that shall be in heaven with Him without -end, He will have them like to Himself in all things. -And to be like our Lord perfectly, it is our very salvation -and our full bliss.</p> - -<p>And if we wot not how we shall do all this, desire -we of our Lord and He shall teach us: for it is His own -good-pleasure and His worship; blessed may He be!</p> - -<div class="footnote"> - -<p><a name="Footnote_1_362" id="Footnote_1_362"></a><a href="#FNanchor_1_362"><span class="label">[1]</span></a> S. de Cressy, "likeness"; Collins, "business." The word may -be "Lifenes" = lefness, pleasure; lif = lef = lief = (Morris' <i>Specimens of -Early English</i>) pleasing, dear.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_363" id="Footnote_2_363"></a><a href="#FNanchor_2_363"><span class="label">[2]</span></a> "neyghen him."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_364" id="Footnote_3_364"></a><a href="#FNanchor_3_364"><span class="label">[3]</span></a> ch. <a href="#CHAPTER_XIX">xix.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_365" id="Footnote_4_365"></a><a href="#FNanchor_4_365"><span class="label">[4]</span></a> "sekir."</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LXXVIII" id="CHAPTER_LXXVIII">CHAPTER LXXVIII</a></h3> - -<p style="text-align:center">"Though we be highly lifted up into contemplation by the -special gift of our Lord, yet it is needful to us to have knowledge -and sight of our sin and our feebleness"<br /> -<br /></p> - - -<p>Our Lord of His mercy sheweth us our sin and our -feebleness by the sweet gracious light of Himself; -for our sin is so vile and so horrible that He of His<span class="pagenum"><a name="Page_190" id="Page_190">[Pg 190]</a></span> -courtesy will not shew it to us but by the light of His -grace and mercy. Of four things therefore it is His will -that we have knowing: the first is, that He is our Ground -from whom we have all our life and our being. The -second is, that He keepeth us mightily and mercifully in -the time that we are in our sin and among all our enemies, -that are full fell upon us; and so much we are in the -more peril for [that] we give them occasion thereto, and -know not our own need.<a name="FNanchor_1_366" id="FNanchor_1_366"></a><a href="#Footnote_1_366" class="fnanchor">[1]</a> The third is, how courteously -He keepeth us, and <i>maketh us to know</i> that we go amiss. -The fourth is, how steadfastly He abideth us and changeth -no regard:<a name="FNanchor_2_367" id="FNanchor_2_367"></a><a href="#Footnote_2_367" class="fnanchor">[2]</a> for He willeth that we be turned [again], -and oned to Him in love as He is to us.</p> - -<p>And thus by this gracious knowing we may see our -sin profitably without despair. For truly we need to -see it, and by the sight we shall be made ashamed of -our self and brought down as anent our pride and presumption; -for it behoveth us verily to see that of ourselves -we are right nought but sin and wretchedness. -And thus by the sight of the less that our Lord sheweth -us, the more is reckoned<a name="FNanchor_3_368" id="FNanchor_3_368"></a><a href="#Footnote_3_368" class="fnanchor">[3]</a> which we see not. For He -of His courtesy measureth the sight to us; for it is so -vile and so horrible that we should not endure to see it -as it is. And by this meek knowing after this manner, -through contrition and grace we shall be broken from -all that is not our Lord. And then shall our blessed -Saviour perfectly heal us, and one us to Him.</p> - -<p>This breaking and this healing our Lord meaneth for -the general Man. For he that is highest and nearest<span class="pagenum"><a name="Page_191" id="Page_191">[Pg 191]</a></span> -with God, he may see himself sinful—and needeth to—with -me; and I that am the least and lowest that shall -be saved, I may be comforted with him that is highest: -so hath our Lord oned us in charity; [as] where He -shewed me that I should sin.<a name="FNanchor_4_369" id="FNanchor_4_369"></a><a href="#Footnote_4_369" class="fnanchor">[4]</a></p> - -<p>And for joy that I had in beholding of Him I attended -not readily to that Shewing, and our courteous Lord -stopped there and would not further teach me till that -He gave me grace and will to attend. And hereby was I -learned that though we be highly lifted up into contemplation -by the special gift of our Lord, yet it is needful to -us therewith to have knowing and sight of our sin and -our feebleness. For without this knowing we may not -have true meekness, and without this [meekness] we may -not be saved.</p> - -<p>And afterward, also, I saw that we may not have this -knowing from our self; nor from none of all our spiritual -enemies: for they will us not so great good. For if it -were by their will, we should not see it until our ending -day. Then be we greatly beholden<a name="FNanchor_5_370" id="FNanchor_5_370"></a><a href="#Footnote_5_370" class="fnanchor">[5]</a> to God for that -He will Himself, for love, shew it to us in time of mercy -and grace.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_366" id="Footnote_1_366"></a><a href="#FNanchor_1_366"><span class="label">[1]</span></a> See ch. xxxix. p. <a href="#Page_81">81</a>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_367" id="Footnote_2_367"></a><a href="#FNanchor_2_367"><span class="label">[2]</span></a> "chere" = manner of looking on us; mien.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_368" id="Footnote_3_368"></a><a href="#FNanchor_3_368"><span class="label">[3]</span></a> S. de Cressy: "wasted," but the indistinct word of the Brit. Mus. -MS. is probably "<i>castid</i>," for "cast," or "<i>casten</i>" = conjectured.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_369" id="Footnote_4_369"></a><a href="#FNanchor_4_369"><span class="label">[4]</span></a> ch. <a href="#CHAPTER_XXXVII">xxxvii.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_370" id="Footnote_5_370"></a><a href="#FNanchor_5_370"><span class="label">[5]</span></a> <i>i.e.</i> in gratitude.</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LXXIX" id="CHAPTER_LXXIX">CHAPTER LXXIX</a></h3> - -<p style="text-align:center">"I was taught that I should see mine own sin, and not other -men's sin except it may be for comfort and help of my fellow-Christians" -(<a href="#CHAPTER_LXXVI">lxxvi.</a>)<br /> -<br /></p> - - -<p>Also I had of this [Revelation] more understanding. -In that He shewed me that I should sin, I took it -nakedly to mine own singular person, for I was none<span class="pagenum"><a name="Page_192" id="Page_192">[Pg 192]</a></span> -otherwise shewed at that time. But by the high, -gracious comfort of our Lord that followed after, I saw -that His meaning was for the general Man: that is to -say, All-Man; which is sinful and shall be unto the last -day. Of which Man I am a member, as I hope, by the -mercy of God. For the blessed comfort that I saw, it -is large enough for us all. And here was I learned that -I should see mine own sin, and not other men's sins but if -it may be for comfort and help of mine even-Christians.</p> - -<p>And also in this same Shewing where I saw that I -should sin, there was I learned to be in dread for unsureness -of myself. For I wot not how I shall fall, nor I -know not the measure nor the greatness of sin; for that -would I have wist, with dread, and thereto I had none -answer.</p> - -<p>Also our courteous Lord in the same time He shewed -full surely and mightily the endlessness and the unchangeability -of His love; and, afterward, that by His -great goodness and His grace inwardly keeping, the -love of Him and our soul shall never be disparted in two, -without end.<a name="FNanchor_1_371" id="FNanchor_1_371"></a><a href="#Footnote_1_371" class="fnanchor">[1]</a></p> - -<p>And thus in this dread I have matter of meekness that -saveth me from presumption, and in the blessed Shewing -of Love I have matter of true comfort and of joy that -saveth me from despair. All this homely Shewing of -our courteous Lord, it is a lovely lesson and a sweet, -gracious teaching of Himself in comforting of our soul. -For He willeth that we [should] know by the sweetness -and homely loving of Him, that all that we see or -feel, within or without, that is contrary to this is of the -enemy and not of God. And thus;—If we be stirred<span class="pagenum"><a name="Page_193" id="Page_193">[Pg 193]</a></span> -to be the more reckless of our living or of the keeping -of our hearts because that we have knowing of this -plenteous love, then need we greatly to beware. For -this stirring, if it come, is untrue; and greatly we ought -to hate it, for it all hath no likeness of God's will. And -when that we be fallen, by frailty or blindness, then our -courteous Lord toucheth us and stirreth us and calleth -us; and then willeth He that we see our wretchedness -and meekly be aware of it.<a name="FNanchor_2_372" id="FNanchor_2_372"></a><a href="#Footnote_2_372" class="fnanchor">[2]</a> But He willeth not that -we abide thus, nor He willeth not that we busy us -greatly about our accusing, nor He willeth not that -we be wretched over our self;<a name="FNanchor_3_373" id="FNanchor_3_373"></a><a href="#Footnote_3_373" class="fnanchor">[3]</a> but He willeth that we -hastily turn ourselves unto Him. For He standeth all -aloof and abideth us sorrowfully and mournfully till when -we come, and hath haste to have us to Him. For we are -His joy and His delight, and He is our salve and our life.</p> - -<p>When I say He standeth all alone, I leave the speaking -of the blessed Company of heaven, and speak of His -office and His working here on earth,—upon the condition -of the Shewing.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_371" id="Footnote_1_371"></a><a href="#FNanchor_1_371"><span class="label">[1]</span></a> See <a href="#CHAPTER_XXXVII">xxxvii.</a>, <a href="#CHAPTER_XL">xl.</a>, <a href="#CHAPTER_XLVIII">xlviii.</a>, <a href="#CHAPTER_LXI">lxi.</a>, <a href="#CHAPTER_LXXXII">lxxxii.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_372" id="Footnote_2_372"></a><a href="#FNanchor_2_372"><span class="label">[2]</span></a> "ben it aknowen." S. de Cressy, "be it a knowen."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_373" id="Footnote_3_373"></a><a href="#FNanchor_3_373"><span class="label">[3]</span></a> MS. "wretchful of our selfe." S. de Cressy, "wretchful on our -self."</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LXXX" id="CHAPTER_LXXX">CHAPTER LXXX</a></h3> - -<p style="text-align:center">"Himself is nearest and meekest, highest and lowest, and -doeth all." "Love suffereth never to be without Pity"<br /> -<br /></p> - - -<p>By three things man standeth in this life; by which three -God is worshipped, and we be speeded,<a name="FNanchor_1_374" id="FNanchor_1_374"></a><a href="#Footnote_1_374" class="fnanchor">[1]</a> kept and -saved.</p> - -<p>The first is, use of man's Reason natural; the second<span class="pagenum"><a name="Page_194" id="Page_194">[Pg 194]</a></span> -is, common teaching of Holy Church; the third is, inward -gracious working of the Holy Ghost. And these -three be all of one God: God is the ground of our -natural reason; and God, the teaching of Holy Church; -and God is the Holy Ghost. And all be sundry gifts -to which He willeth that we have great regard, and -attend us thereto. For these work in us continually -all together; and these be great things. Of which -great things He willeth that we have knowing here as it -were in an A.B.C., that is to say, that we have a little -knowing; whereof we shall have fulness in Heaven. -And that is for to speed us.</p> - -<p>We know in our Faith that God alone took our -nature, and none but He; and furthermore that Christ -alone did all the works that belong to our salvation, and -none but He; and right so He alone doeth now the last -end: that is to say, He dwelleth here with us, and ruleth -us and governeth us in this living, and bringeth us to -His bliss. And this shall He do as long as any soul is -in earth that shall come to heaven,—and so far forth -that if there were no such soul but one, He should be -withal alone till He had brought him up to His bliss. -I believe and understand the ministration of angels, as -clerks tell us: but it was not shewed me. For Himself -is nearest and meekest, highest and lowest, and doeth -all. And not only all that we need, but also He doeth -all that is worshipful, to our joy in heaven.</p> - -<p>And where I say that He abideth sorrowfully and -moaning, it meaneth all the true feeling that <i>we</i> have -in our self, in contrition and compassion, and all sorrowing -and moaning that we are not oned with our Lord. -And all such that is speedful, it is Christ in us. And<span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span> -though some of us feel it seldom, it passeth never from -Christ till what time He hath brought us out of all our -woe. For love suffereth never to be without pity. And -what time that we fall into sin and leave the mind of -Him and the keeping of our own soul, then keepeth -Christ alone all the charge; and thus standeth He sorrowfully -and moaning.</p> - -<p>Then belongeth it to us for reverence and kindness to -turn us hastily to our Lord and leave Him not alone. -He is here alone with us all: that is to say, only for -us He is here. And what time I am strange to Him by -sin, despair or sloth, then I let my Lord stand alone, in -as much as it is in me. And thus it fareth with us all -which be sinners. But though it be so that we do thus -oftentimes, His Goodness suffereth us never to be alone, -but lastingly He is with us, and tenderly He excuseth -us, and ever shieldeth us from blame in His sight.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_374" id="Footnote_1_374"></a><a href="#FNanchor_1_374"><span class="label">[1]</span></a> <i>i.e.</i> helped onwards.</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LXXXI" id="CHAPTER_LXXXI">CHAPTER LXXXI</a></h3> - -<p style="text-align:center">"God seeth all our living a penance: for nature-longing of -our love is to Him a lasting penance in us." "His love maketh -Him to long"<br /> -<br /></p> - - -<p>Our Good Lord shewed Himself in diverse manners -both in heaven and in earth, but I saw Him take -no place save in man's soul.</p> - -<p>He shewed Himself in earth in the sweet Incarnation -and in His blessed Passion. And in other manner He -shewed Himself in earth [as in the Revelation] where I -say: <i>I saw God in a Point</i>.<a name="FNanchor_1_375" id="FNanchor_1_375"></a><a href="#Footnote_1_375" class="fnanchor">[1]</a> And in another manner He -shewed Himself in earth thus as it were in pilgrimage:<span class="pagenum"><a name="Page_196" id="Page_196">[Pg 196]</a></span> -that is to say, He is here with us, leading us, and shall -be till when He hath brought us all to His bliss in -heaven. He shewed Himself diverse times reigning, as -it is aforesaid; but principally in man's soul. He hath -taken there His resting-place and His worshipful City: -out of which worshipful See He shall never rise nor -remove without end.</p> - -<p>Marvellous and stately<a name="FNanchor_2_376" id="FNanchor_2_376"></a><a href="#Footnote_2_376" class="fnanchor">[2]</a> is the place where the Lord -dwelleth, and therefore He willeth that we readily -answer to<a name="FNanchor_3_377" id="FNanchor_3_377"></a><a href="#Footnote_3_377" class="fnanchor">[3]</a> His gracious touching, more rejoicing in His -whole love than sorrowing in our often fallings. For it -is the most worship to Him of anything that we may do, -that we live gladly and merrily, for His love, in our -penance. For He beholdeth us so tenderly that He -seeth all our living [here] a penance: for nature's longing -in us is to Him aye-lasting penance in us<a name="FNanchor_4_378" id="FNanchor_4_378"></a><a href="#Footnote_4_378" class="fnanchor">[4]</a>: which -penance He worketh in us and mercifully He helpeth us -to bear it. For His love maketh <i>Him</i> to long [for us]; -His wisdom and His truth with His rightfulness maketh -<i>Him</i> to suffer us [to be] here: and in this same manner -[of longing and abiding] He willeth to see it in us. For -this is our natural penance,—and the highest, as to my -sight. For this penance goeth<a name="FNanchor_5_379" id="FNanchor_5_379"></a><a href="#Footnote_5_379" class="fnanchor">[5]</a> never from us till what -time that we be fulfilled, when we shall have Him to -our meed. And therefore He willeth that we set our -hearts in the Overpassing<a name="FNanchor_6_380" id="FNanchor_6_380"></a><a href="#Footnote_6_380" class="fnanchor">[6]</a>: that is to say, from the pain -that we feel into the bliss that we trust.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_375" id="Footnote_1_375"></a><a href="#FNanchor_1_375"><span class="label">[1]</span></a> <a href="#THE_THIRD_REVELATION">ch. xi.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_376" id="Footnote_2_376"></a><a href="#FNanchor_2_376"><span class="label">[2]</span></a> "solemne."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_377" id="Footnote_3_377"></a><a href="#FNanchor_3_377"><span class="label">[3]</span></a> "entenden to" = turn our attention, respond to.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_378" id="Footnote_4_378"></a><a href="#FNanchor_4_378"><span class="label">[4]</span></a> or, at in S. de Cressy, "For kind longing in us to him is a lasting -penance in us."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_379" id="Footnote_5_379"></a><a href="#FNanchor_5_379"><span class="label">[5]</span></a> "cometh."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_380" id="Footnote_6_380"></a><a href="#FNanchor_6_380"><span class="label">[6]</span></a> The exceeding Bliss. "Our light affliction, which is but for a -moment, worketh for us a far more exceeding and eternal weight of -glory."—2 Cor. iv. 17.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_197" id="Page_197">[Pg 197]</a></span></p> - - - -<h3><a name="CHAPTER_LXXXII" id="CHAPTER_LXXXII">CHAPTER LXXXII</a></h3> - -<p style="text-align:center">"In falling and in rising we are ever preciously -kept in one Love"<br /> -<br /></p> - - -<p>But here shewed our courteous Lord the moaning -and the mourning of the soul, signifying thus: -<i>I know well thou wilt live for my love, joyously and gladly -suffering all the penance that may come to thee; but in as much -as thou livest not without sin thou wouldest suffer, for my love, -all the woe, all the tribulation and distress that might come to -thee. And it is sooth.<a name="FNanchor_1_381" id="FNanchor_1_381"></a><a href="#Footnote_1_381" class="fnanchor">[1]</a> But be not greatly aggrieved with -sin that falleth to thee against thy will.</i></p> - -<p>And here I understood that [which was shewed] that -the Lord beholdeth the servant with pity and not with -blame.<a name="FNanchor_2_382" id="FNanchor_2_382"></a><a href="#Footnote_2_382" class="fnanchor">[2]</a> For this passing life asketh<a name="FNanchor_3_383" id="FNanchor_3_383"></a><a href="#Footnote_3_383" class="fnanchor">[3]</a> not to live all -without blame and sin. He loveth us endlessly, and -we sin customably, and He sheweth us full mildly, and -then we sorrow and mourn discreetly, turning us unto -the beholding of His mercy, cleaving to His love and -goodness, seeing that He is our medicine, perceiving -that we do nought but sin. And thus by the meekness -we get by the sight of our sin, faithfully knowing His -everlasting love, Him thanking and praising, we please -Him:—<i>I love thee, and thou lovest me, and our love shall not -be disparted in two: for thy profit I suffer [these things to -come].</i> And all this was shewed in spiritual understanding, -saying these blessed words: <i>I keep thee full surely</i>.</p> - -<p><span class="pagenum"><a name="Page_198" id="Page_198">[Pg 198]</a></span></p> - -<p>And by the great desire that I saw in our blessed -Lord that we shall live in this manner,—that is to say, -in longing and enjoying, as all this lesson of love -sheweth,—thereby I understood that that which is contrarious -to us is not of Him but of enmity; and He -willeth that we know it by the sweet gracious light of -His kind love. If any such lover be in earth which is -continually kept from falling, I know it not: for it was -not shewed me. But this was shewed: that in falling -and in rising we are ever preciously kept in one Love. -For in the Beholding of God we fall not, and in the -beholding of self we stand not; and both these [manners -of beholding] be sooth as to my sight. But the Beholding -of our Lord God is the highest soothness.<a name="FNanchor_4_384" id="FNanchor_4_384"></a><a href="#Footnote_4_384" class="fnanchor">[4]</a> -Then are we greatly bound to God<a name="FNanchor_5_385" id="FNanchor_5_385"></a><a href="#Footnote_5_385" class="fnanchor">[5]</a> [for] that He -willeth in this living to shew us this high soothness. -And I understood that while we be in this life it is full -speedful to us that we see both these at once. For the -higher Beholding keepeth us in spiritual solace and true -enjoying in God; [and] that other that is the lower -Beholding keepeth us in dread and maketh us ashamed -of ourself. But our good Lord willeth ever that we -hold us much more in the Beholding of the higher, and -[yet] leave not the knowing of the lower, unto the time -that we be brought up above, where we shall have our -Lord Jesus unto our meed and be fulfilled of joy and -bliss without end.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_381" id="Footnote_1_381"></a><a href="#FNanchor_1_381"><span class="label">[1]</span></a> <i>i.e.</i> truth. See <a href="#THE_THIRTEENTH_REVELATION">xxvii.</a>, "It is sooth that sin it cause of all this -pain."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_382" id="Footnote_2_382"></a><a href="#FNanchor_2_382"><span class="label">[2]</span></a> ch. <a href="#CHAPTER_LI">li.</a></p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_383" id="Footnote_3_383"></a><a href="#FNanchor_3_383"><span class="label">[3]</span></a> <i>i.e.</i> "demandeth not that we live."</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_384" id="Footnote_4_384"></a><a href="#FNanchor_4_384"><span class="label">[4]</span></a> sooth, soothness: <i>i.e.</i> truth, trueness. "Both these ben soth, as to my syte. But -the beholdyng of our Lord God is the heyest sothnes." See chaps. -<a href="#CHAPTER_XLV">xlv.</a>, <a href="#CHAPTER_LIII">liii.</a>, etc., the two "Deemings": the Beholding by God of the -higher Self and the Beholding by man of the lower self.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_385" id="Footnote_5_385"></a><a href="#FNanchor_5_385"><span class="label">[5]</span></a> in gratitude, obligation.</p></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_199" id="Page_199">[Pg 199]</a></span></p> - - - -<h3><a name="CHAPTER_LXXXIII" id="CHAPTER_LXXXIII">CHAPTER LXXXIII</a></h3> - -<p style="text-align:center">"Life, Love, and Light"<br /> -<br /></p> - - -<p>I had, in part, touching, sight, and feeling in three -properties of God, in which the strength and effect -of all the Revelation standeth: and they were seen in -every Shewing, and most properly in the Twelfth, where -it saith oftentimes: [<i>It is I.</i>] The properties are these: -Life, Love, and Light.<a name="FNanchor_1_386" id="FNanchor_1_386"></a><a href="#Footnote_1_386" class="fnanchor">[1]</a> In life is marvellous homeliness, -and in love is gentle courtesy, and in light is endless -Nature-hood. These properties were in one Goodness: -unto which Goodness my Reason would be oned, and -cleave to it with all its might.</p> - -<p>I beheld with reverent dread, and highly marvelling -in the sight and in the feeling of the sweet accord, that -our Reason is in God; understanding that it is the -highest gift that we have received; and it is grounded -in nature.</p> - -<p>Our faith is a light by nature coming of our endless -Day, that is our Father, God. In which light our -Mother, Christ, and our good Lord, the Holy Ghost, -leadeth us in this passing life. This light is measured<span class="pagenum"><a name="Page_200" id="Page_200">[Pg 200]</a></span> -discreetly, needfully standing to us in the night. The -light is cause of our life; the night is cause of our -pain and of all our woe: in which we earn meed and -thanks of God. For we, with mercy and grace, steadfastly -know and believe our light, going therein wisely -and mightily.</p> - -<p>And at the end of woe, suddenly our eyes shall be -opened, and in clearness of light our sight shall be full: -which light is God, our Maker and Holy Ghost, in -Christ Jesus our Saviour.</p> - -<p>Thus I saw and understood that our faith is our light -in our night: which light is God, our endless Day.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_386" id="Footnote_1_386"></a><a href="#FNanchor_1_386"><span class="label">[1]</span></a> <i>Cf.</i> chs. <a href="#CHAPTER_LXXXV">lxxxv.</a> and <a href="#CHAPTER_LXXXVI">lxxxvi.</a> These words might be (as Life, Light, -and Love) for the Trinity of <i>Might</i> ("the Father willeth"), <i>Wisdom</i> -("the Son worketh"), <i>Love</i> ("the Holy Ghost confirmeth"): <i>one -Goodness</i>: or as it is sometimes denoted, the Trinity of <i>Might, Wisdom, -Goodness: one Love</i>. But here the thought seems to be centred in <i>Light</i> -as the manifestation of Being (of <i>Kyndhede</i> = relationships, correspondences -of nature): of the Triune Divine Light which in Man is corresponding -Reason, Faith, Charity: Charity keeping man, while here, -in Faith and Hope; Charity leading him from and through and into -the Eternal Divine Love.</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LXXXIV" id="CHAPTER_LXXXIV">CHAPTER LXXXIV</a></h3> - -<p style="text-align:center">"Charity"<br /> -<br /></p> - - -<p>The light is Charity, and the measuring of this light is -done to us profitably by the wisdom of God. For -neither is the light so large that we may see our blissful -Day, nor is it shut from us; but it is such a light in -which we may live meedfully, with travail deserving<a name="FNanchor_1_387" id="FNanchor_1_387"></a><a href="#Footnote_1_387" class="fnanchor">[1]</a> -the endless worship of God. And this was seen in the -Sixth Shewing where He said: <i>I thank thee of thy service -and of thy travail</i>. Thus Charity keepeth us in Faith and -Hope, and Hope leadeth us in Charity. And in the end -all shall be Charity.</p> - -<p>I had three manners of understanding of this light, -Charity. The first is Charity unmade; the second is<span class="pagenum"><a name="Page_201" id="Page_201">[Pg 201]</a></span> -Charity made; the third is Charity given. Charity -unmade is God; Charity made is our soul in God; -Charity given is virtue. And that is a precious gift of -working in which we love God, for Himself; and ourselves, -in God; and that which God loveth, for God.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_387" id="Footnote_1_387"></a><a href="#FNanchor_1_387"><span class="label">[1]</span></a> <i>i.e.</i> earning the endless praise.</p></div> - -<hr class="chap" /> - - -<h3><a name="CHAPTER_LXXXV" id="CHAPTER_LXXXV">CHAPTER LXXXV</a></h3> - -<p style="text-align:center">"Lord, blessed mayest Thou be, for it is thus: it is well"<br /> -<br /></p> - - -<p>And in this sight I marvelled highly. For notwithstanding -our simple living and our blindness here, -yet endlessly our courteous Lord beholdeth us in this -working, rejoicing; and of all things, we may please -Him best wisely and truly to believe, and to enjoy -with Him and in Him. For as verily as we shall -be in the bliss of God without end, Him praising -and thanking, so verily we have been in the -foresight of God, loved and known in His endless -purpose from without beginning. In which unbegun -love He made us; and in the same love He keepeth us -and never suffereth us to be hurt [in manner] by which -our bliss might be lost. And therefore when the Doom -is given and we be all brought up above, then shall we -clearly see in God the secret things which be now hid -to us. Then shall none of us be stirred to say in any -wise: <i>Lord, if it had been thus, then it had been full well</i>; -but we shall say all with one voice: <i>Lord, blessed mayst -thou be, for it is thus: it is well; and now see we verily that -all-thing is done as it was then ordained before that anything -was made.</i></p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_202" id="Page_202">[Pg 202]</a></span></p> - - - -<h3><a name="CHAPTER_LXXXVI" id="CHAPTER_LXXXVI">CHAPTER LXXXVI</a></h3> - -<p style="text-align:center">"Love was our Lord's Meaning"<br /> -<br /></p> - - -<p>This book is begun by God's gift and His grace, but -it is not yet performed, as to my sight.</p> - -<p>For Charity pray we all; [together] with <i>God's</i> working, -thanking, trusting, enjoying. For thus will our -good Lord be prayed to, as by the understanding that I -took of all His own meaning and of the sweet words -where He saith full merrily: <i>I am the Ground of thy -beseeching</i>. For truly I saw and understood in our Lord's -meaning that He shewed it for that He willeth to have -it known more than it is: in which knowing He will -give us grace to love to Him and cleave to Him. For -He beholdeth His heavenly treasure with so great love -on earth that He willeth to give us more light and solace -in heavenly joy, in drawing to Him of our hearts, for -sorrow and darkness<a name="FNanchor_1_388" id="FNanchor_1_388"></a><a href="#Footnote_1_388" class="fnanchor">[1]</a> which we are in.</p> - -<p>And from that time that it was shewed I desired -oftentimes to learn<a name="FNanchor_2_389" id="FNanchor_2_389"></a><a href="#Footnote_2_389" class="fnanchor">[2]</a> what was our Lord's meaning. -And fifteen years after, and more, I was answered in -ghostly understanding, saying thus: <i>Wouldst thou learn<a name="FNanchor_3_390" id="FNanchor_3_390"></a><a href="#Footnote_3_390" class="fnanchor">[3]</a> thy -Lord's meaning in this thing? Learn it well: Love was -His meaning. Who shewed it thee? Love. What shewed -He thee? Love. Wherefore shewed it He? For Love. -Hold thee therein and thou shalt learn and know more in the -same. But thou shalt never know nor learn therein other -thing without end.</i> Thus was I learned<a name="FNanchor_4_391" id="FNanchor_4_391"></a><a href="#Footnote_4_391" class="fnanchor">[4]</a> that Love was -our Lord's meaning.</p> - -<p><span class="pagenum"><a name="Page_203" id="Page_203">[Pg 203]</a></span></p> - -<p>And I saw full surely that ere God made us He loved -us; which love was never slacked, nor ever shall be. -And in this love He hath done all His works; and -in this love He hath made all things profitable to -us; and in this love our life is everlasting. In our -making we had beginning; but the love wherein He -made us was in Him from without beginning: in which -love we have our beginning. And all this shall we see -in God, without end.</p> - -<div class="footnote"> - -<p><a name="Footnote_1_388" id="Footnote_1_388"></a><a href="#FNanchor_1_388"><span class="label">[1]</span></a> "merkness" = dimness.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_389" id="Footnote_2_389"></a><a href="#FNanchor_2_389"><span class="label">[2]</span></a> "witten" = to see clearly.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_390" id="Footnote_3_390"></a><a href="#FNanchor_3_390"><span class="label">[3]</span></a> "witten" = to see clearly.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_391" id="Footnote_4_391"></a><a href="#FNanchor_4_391"><span class="label">[4]</span></a> "lerid."</p></div> -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_204" id="Page_204">[Pg 204]</a></span></p> - - - -<h3><a name="POSTSCRIPT_BY_A_SCRIBE" id="POSTSCRIPT_BY_A_SCRIBE">POSTSCRIPT BY A SCRIBE</a></h3> - -<p>[The Sloane MS. is entitled "Revelations to one who could -not read a Letter, Anno Dom. 1373," and each chapter is -headed by a few lines denoting its contents. These titles are -in language similar to that of the text, and are probably the -work of an early scribe. No doubt it is the same scribe who -after the last sentence of the book adds the aspiration:] <i>Which -Jesus mot grant us</i></p> - -<p> -<span style="margin-left: 10em;"><i>Amen.</i><br /></span> -</p> - -<p> -[And to him also may be assigned this conclusion:—] -</p> - -<blockquote><p>Thus endeth the Revelation of Love of the blissid Trinite -shewid by our Savior Christ Jesu for our endles comfort and -solace and also to enjoyen in him in this passand journey of this -life.</p> - -<p> -<span style="margin-left: 6em;"><i>Amen Jesu Amen</i><br /></span> -</p></blockquote> - -<p>I pray Almyty God that this booke com not but to the hands -of them that will be his faithfull lovers, and to those that will -submitt them to the faith of holy Church, and obey the holesom -understondying and teching of the men that be of vertuous life, -sadde Age and sound lering: ffor this Revelation is hey -Divinitye and hey wisdom, wherfore it may not dwelle with -him that is thrall to synne and to the Devill.</p> - -<p>And beware thou take not on thing after thy affection and -liking, and leve another: for that is the condition of an heretique. -But take every thing with other. And, trewly understonden, -All is according to holy Scripture and groundid in the same. -And <i>that</i> Jesus, our very love, light and truth, shall shew to -all clen soulis that with mekeness aske profe reverently this -wisdom of hym.</p> - -<p>And thou to whom this boke shall come, thank heyley and -hertily our Saviour Christ Jesu that he made these shewings -and revelations, for the, and to the, of his endles love, mercy and -goodnes for thine and our save guide, to conduct to everlastying -bliss: <i>the which Jesus mot grant us.</i> <span class="smcap">Amen.</span></p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_205" id="Page_205">[Pg 205]</a></span></p> - - - -<h3><a name="GLOSSARY" id="GLOSSARY">GLOSSARY</a></h3> - -<blockquote> -<p><i>Adight</i> = prepared, ordained.</p> - -<p><i>Adventure</i> = chance, hazard.</p> - -<p><i>After</i> = according to.</p> - -<p><i>All thing</i> = with the verb singular—kept here chiefly to express -<i>all</i>, the <i>whole</i> of things related to each other, though often, -as in the original, meaning simply <i>every, each</i>. In Early -and Middle English <i>thing</i> had no <i>s</i> in the plural.</p> - -<p><i>And</i> had sometimes the force of <i>but</i>, and once or twice in the -MS. it is used in its sense of <i>if</i>, or of <i>and though</i>, or <i>and -when</i>.</p> - -<p><i>Asseth, asyeth, asyeth-making</i> = satisfaction; fulfilment (theologically -used).</p> - -<p><i>Asketh</i> = requireth, demandeth.</p> - -<p><i>Avisement</i> = consideration; observation with self-consulting.</p> - -<p><i>Beclosed</i> = enclosed.</p> - -<p><i>Behest</i> = promise: a thing proclaimed; afterwards, command.</p> - -<p><i>Behold in</i> = behold. <i>Beholding</i> = manner of regarding things.</p> - -<p><i>Belongeth to, behoveth</i> = is incumbent, befitteth.</p> - -<p><i>Blissful</i> = used sometimes as <i>blessed</i>.</p> - -<p><i>Bodily</i> = perceived by any of the bodily senses, effected by -material agency.</p> - -<p><i>Braste</i> = burst.</p> - -<p><i>Busyness</i> = the state of being busy; <i>great busyness</i> = much ado.</p> - -<p><i>But if</i> = unless, save.</p> - -<p><i>Cause</i> = reason, end, object.</p> - -<p><i>Cheer</i> = expression of countenance shewing sorrow or gladness; -mien.</p> - -<p><i>Close</i> = shut away; hid, or partially hid.</p> - -<p><span class="pagenum"><a name="Page_206" id="Page_206">[Pg 206]</a></span></p> - -<p><i>Come from</i> = go from.</p> - -<p><i>Common: the Blessed Common</i> = the Christian Community.</p> - -<p><i>Contrarious</i> = perverse. Various other forms are used from to -<i>contrary</i>, to oppose.</p> - -<p><i>Could</i> and <i>can</i> refer to knowledge and practical skill, ability.</p> - -<p><i>Courteous</i> = gently considerate and fair; reverentially ceremonious; -Gracious.</p> - -<p><i>Deadly</i> = mortal.</p> - -<p><i>Dearworthy</i> = precious; beloved and honoured.</p> - -<p><i>Depart</i> = dispart, part.</p> - -<p><i>Deserve</i> = earn.</p> - -<p><i>Disease</i> = distress, trouble, want of case.</p> - -<p><i>Doom, deeming</i> = judgment. <i>Doomsman</i> = priestly confessor.</p> - -<p><i>Enjoy in</i> = enjoy; rejoice in.</p> - -<p><i>Entend</i> = attend.</p> - -<p><i>Enter</i> = to lead in.</p> - -<p><i>Even</i> = equal; <i>even-like; even-right</i> = straight, straight-facing.</p> - -<p><i>Even-Christian</i> (<i>even-cristen</i>, sing. or pl.) = fellow-Christian. -<i>Hamlet</i> V. i., "And the more the pity that great folk -have countenance in this world to drown or hang themselves -more than their even Christian."</p> - -<p><i>Faithfully</i> = trustfully.</p> - -<p><i>For that</i> = because.</p> - -<p><i>Fulfilled of</i> = filled full with. <i>Fulfilling</i> = fulfilment, Perfect Bliss.</p> - -<p><i>Garland</i> = crown.</p> - -<p><i>Generally</i> = relating to things or people in general, not "in -special."</p> - -<p><i>Grante mercy</i> = ("grand merci") great thanks.</p> - -<p><i>Have to</i> = betake one's self to.</p> - -<p><i>Hastily</i> = quickly, soon.</p> - -<p><i>Homely</i> = intimate, simple, as of one at home.</p> - -<p><i>Honest</i> = fair, seemly.</p> - -<p><i>If</i> = that (chap. <a href="#CHAPTER_XXXII">xxxii.</a>, "Thou shalt see—if all—shall be well" -Acts xxvi. 8).</p> - -<p><span class="pagenum"><a name="Page_207" id="Page_207">[Pg 207]</a></span></p> - -<p><i>Impropriated (impropried) to</i> = appropriated to.</p> - -<p><i>Indifferent</i> (to thy sight, chap. <a href="#CHAPTER_LI">li.</a>) = indistinct.</p> - -<p><i>Intellect</i> = understanding, that which is to be understood, inference. -<a href="#THE_FIFTH_REVELATION">xiii.</a></p> - -<p><i>Intent</i> = attention.</p> - -<p><i>Kind</i> = nature, race, birth, species; natural, etc.; <i>kindly</i> = as by -birth and kinship, natural, filial, gentle, genial, human and -humane.</p> - -<p><i>Known</i> = made known.</p> - -<p><i>Languor</i> = to languish.</p> - -<p><i>Learn</i> = teach.</p> - -<p><i>Let</i>, "<i>letten</i>" = hinder (letted).</p> - -<p><i>Like (it liketh him, meliketh)</i> = to suit, be similar to the desire, -to be pleasing (Amos iv. 5). <i>Liking</i> = pleasure, pleasance.</p> - -<p><i>Likeness</i> ("without any likeness") = comparison.</p> - -<p><i>May, might,</i> often for <i>can</i> and <i>could</i> of modern usage.</p> - -<p><i>Mean</i> = to think, say, signify, intend; to have in one's mind.</p> - -<p><i>Mean, means</i> = medium, intermediary thing, or person, or communication.</p> - -<p><i>Mind</i> = feeling, memory, sympathetic perception or realisation.</p> - -<p><i>Mischief</i> = hurt, injury, harm.</p> - -<p><i>Mights</i> = powers, faculties.</p> - -<p><i>Morrow</i> = morning.</p> - -<p><i>Moaning</i> = sorrowing.</p> - -<p><i>Naked</i> = simple, single, plain, by itself.</p> - -<p><i>Needs</i> = of need; it <i>behoveth needs</i> = is incumbent through -necessity.</p> - -<p><i>Oweth</i> = ought, is bound by duty or debt.</p> - -<p><i>One</i> (oned, oneing) = to make one, unite.</p> - -<p><i>Over</i> = upper.</p> - -<p><i>Overpassing</i> = exceeding; the <i>overpassing</i> = the Restoration, the -heavenly Fulfilment of the Company of souls made <i>more</i> -than conquerors; the Supernal Blessedness.</p> - -<p><i>Pass</i> = to die.</p> - -<p><span class="pagenum"><a name="Page_208" id="Page_208">[Pg 208]</a></span></p> - -<p><i>Passing</i> = surpassingly.</p> - -<p><i>Regard, in regard of</i> = in respect of, comparison with. <i>Regard</i> = -look, sight.</p> - -<p><i>Ready</i> = prepared; <i>readily</i> = quickly.</p> - -<p><i>Sad</i> = Sober ("sad votaress," Milton, <i>Comus</i>), originally "firm" -("rype and sad corage," Chaucer: <i>The Clerkes Tale</i>, 164).</p> - -<p><i>Say</i> = tell.</p> - -<p><i>Skilfully</i> = discerningly, with practical knowledge and ability.</p> - -<p><i>Slade</i> = a steep, hollow place; a ravine.</p> - -<p><i>So far forth</i> = to such a measure.</p> - -<p><i>Solemn</i> = festal, as of a yearly feast, stately, ceremonial.</p> - -<p><i>Sooth</i> = very reality, that which <i>is; soothly, soothfastly</i>.</p> - -<p><i>Speed</i> = prospering, furtherance, profit.</p> - -<p><i>Stint</i> ("stinten") = to cease.</p> - -<p><i>Stirring</i> ("stering") = moving, prompting, motion.</p> - -<p><i>Substantial</i> and <i>sensual</i>, relating respectively (in the writer's -psychology) to the <i>Substance</i> or higher self, and the soul -inhabiting the body on earth, called by her the <i>Sensualite</i>, -and in chap. <a href="#CHAPTER_LVII">lvii.</a> <i>the sensual soul; cf.</i> Genesis i. 27, with -ii. 7.</p> - -<p><i>Tarry</i> = to vex, delay.</p> - -<p><i>Touch</i> (a) = an instant. <i>Touching</i> = influence.</p> - -<p><i>Trow</i> = believe.</p> - -<p><i>Unknowing</i> = ignorance; <i>unmade</i> = not made.</p> - -<p><i>Ween</i> = suppose, expect, think.</p> - -<p><i>Will; He will</i> = He willeth that. <i>Wilfully</i> = with firm will, -resolutely.</p> - -<p><i>Wit</i> to know by perception, to experience, find, learn. Knowledge -knows: <i>Wisdom wits</i>.</p> - -<p><i>Worship</i> = honour, praise, glory.</p> - -<p><i>Wretch</i> = a poor, a mean creature of no account.</p> -</blockquote> - -<h4>[THE END.]</h4> - - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Revelations of Divine Love Recorded by -Julian, Anchoress at Norwich, by Julian - -*** END OF THIS PROJECT GUTENBERG EBOOK REVELATIONS OF DIVINE LOVE *** - -***** This file should be named 52958-h.htm or 52958-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/2/9/5/52958/ - -Produced by Clare Graham & Marc D'Hooghe at Free Literature -(online soon in an extended version, alo linking to free -sources for education worldwide ... MOOC's, educational -materials,...) 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