Julian’s Comments on Her Revelations (6)

To read Julian’s Revelations in order, which is far better, I suggest you begin at the Introduction

Chapter 53

The kindness of God assigneth no blame to His chosen, for in these is a godly will that never consent to synne. For it behovyth the ruthfulhede of God so to be knitt to these that ther be a substance kept that may never be departid from Hym.

He wants us to know He looks no harder
on the fall of any creature that shall be saved
than He looked on Adam’s fall,
who we know was endlessly loved,
kept secure in his greatest need,
and now blissfully restored in high surpassing joy.

For our Lord God is so good,
so gentle and courteous
that He never blames those by whom
He shall ever be blessed and praised.

Here, and in an increasing number of places,
Julian refers back to the apparent conflict,
at the end of Chapter 50,
between the her visions given by God in Christ
and the teaching of the church
of sin, blame, damnation and hellfire.

I used to think she was treading a careful path
in fear of echoes of the Spanish Inquisition,
but she finds a sure way through the apparent conflict
.

My desire was partly answered I this,
and my great awe somewhat eased
by the lovely gracious showing of our good Lord,
in which I saw and understood, fully, securely,
that in every soul to be saved is a godly desire
that never assented to sin, nor ever shall;
a desire so good that it never wishes ill,
but forever continually wishes and works good in God’s sight.

Therefore our Lord wants us to know
in faith and belief, namely and truly,
that we all have this blessed will
whole and safe in our Lord Jesus Christ.

For that same nature that shall fill Heaven
shall, in God’s righteousness,
be so knitted and united in Him
that its substance can never be parted from Him,
by His own good will and endless foreseeing purpose.

Yet notwithstanding this true knitting, this endless union,
mankind’s redemption and restoration is necessary,
profitable in everything;
for the same intent, to the same end,
that Holy Church teaches us in our faith.

For I saw God never began loving mankind.
For just as mankind shall, in endless bliss,
fulfil God’s joy in His works,
so mankind has been in God’s foresight,
known and loved beyond all beginning
in His true intent, and the whole Trinity’s endless assent.

The Trinity’s Second Person would be the soil,
and head, of this fair nature,
out of whom we are all come,
in whom we are all enclosed,
into whom we shall all entwine,
finding our full Heaven in Him in everlasting joy,
in the blessed Trinity’s foreseeing purpose
from outwith all beginning.

Before He made us, He loved us;
and when we were made we loved Him;
a love made of the Holy Spirit’s kindred, substantial goodness,
mighty in reason, in the power of the Father’s might,
and wise in the wisdom of the Son’s mind.
So man’s soul is made of God,
and in that making, bound into God.

Thus I see man’s soul is made of nought,
that is to say it is made, but out of nothing else.
When God made man’s body, He took clay of earth,
matter mingled and gathered of all bodily things,
and from it made man’s body.

But in making man’s soul, He used nothing,
He simply made it.
Its nature is truly one with the maker,
who is substantial, unmade, God.

So there neither may nor shall be
anything between God and man’s soul.
In this endless love man’s soul is kept whole
as the revelations mean and show.
In this endless love God leads and keeps us,
and we shall never be lost.

He wants us to know that our soul is life,
which, in His goodness and grace,
shall last in Heaven without end,
loving Him, thanking Him, praising Him,
and just as we shall endlessly be,
so we were treasured by God,
kept safe, known, loved,
from beyond the beginning.

In this He wishes us to know
mankind is the noblest thing He ever made.
And the fullest substance, the highest virtue,
is the blessed soul of Christ.

He wants us to know His dear, worthy soul
was preciously knit to Him in its making,
a knot so subtle and mighty that it is united to God,
in which union it is made endlessly holy.

Furthermore, He wishes us to know
that all souls to be saved endlessly in Heaven
are knit and bound in this union,
made holy in this holiness.

Julian’s Comments (5)

To read Julian’s Revelations in order, which is far better, I suggest you begin at the Introduction

Chapter 52

God enjoyeth that He is our fadir, mother, and spouse, and how the chosen have here a medlur of wele and wo, but God is with us in three
manner; and how we may eschew synne but never it perfectly as in heaven.

I saw God treasures being our father, our mother,
our true spouse, and our soul His beloved wife.
Christ treasures being our brother,
Jesus, our Saviour.

I see there are five high joys in which He wishes
us to treasure Him, praising Him, thanking Him, loving Him,
endlessly delighting in all that shall be saved,

In this life we have a marvellous mix:
wealth of our Lord Jesus’ resurrection
and wretched mischief of Adam’s fall and dying.
By Christ we are steadfastly kept,
by His touching grace we are raised
in secure trust of salvation.

By Adam’s fall we are so broken,
made by so many sins and sundry pains,
so dark and blind we can scarce take any comfort.

But in our mind we await God,
faithfully trusting His mercy and grace, 
this is His work in us,
in His goodness He opens our mind’s eyes to see
sometimes more, sometimes less, as God makes us able;
now being raised into one,
now falling into the other.

This mixture so astonishes us
we scarcely know which way we,
or our fellow Christians stand,
for the wonder of this divided feeling,
but that same holy assent we give God
when we feel Him, truly wishing to be with Him
with all our heart, all our soul, and all our might.
Then we hate and despise our evil stirrings,
and all that might occasion sin, spiritual and bodily.

Yet nevertheless when this sweetness is hidden,
we fall again into blindness
and divers woes and tribulations.

This is our comfort, that we know in our faith,
that by the virtue of Christ our keeper
we never assent to it, but complain against it,
enduring pain and woe, praying,
until He shows Himself to us again.

So we stand in this medley every day of our life,
but we trust that He is lastingly with us,
and that in three ways:

He is with us in Heaven, truly man,
in His own person, drawing us up,
which was shown in His spiritual thirst.

And He is with us in earth, leading us,
which was in the third showing
where I saw God in a point.

He is with us dwelling endlessly in our soul,
ruling us, caring for us.
as I shall say in the sixteenth showing.

So in the servant was shown the mischief,
the blindness, of Adam’s fall,
and in the servant was shown the wisdom,
the goodness, of God’s Son.

In the lord was shown the regret,
the pity, of Adams woe;
and in the lord was shown the high nobility,
the endless worship mankind receives
by His dear worthy Son’s passion and death.

Therefore He treasures His falling mightily,
for the height, the fullness of bliss mankind receives,
surpassing all we should have had
if He had not fallen.

And thus to see this overpassing nobility
my mind was led to God
when I saw the servant fall.

And so we have now matter of mourning,
for our sin is the cause of Christ’s pains,
And we have lasting joy,
for the endless love which led Him to suffer.
And so the creature that sees and feels love
working by grace hates nothing more than sin.

For of all things to my sight, love and hate are hardest
and most unmeasurable contraries.

nevertheless I saw and understood our Lord’s meaning,
we may not in this life keep ourselves from sin
as holy in fully clean we shall be in Heaven.

But by grace we may avoid sins
which would lead to endless pain
as Holy Church teaches, and avoid pardonable sins
according to our strength.

And if we fall in our blindness and wretchedness,
we rise readily, knowing the sweet touch of grace,
willingly, according to Holy Church’s teaching,
looking back on the sin in grief, going on to God in love;
neither falling over-low inclined to despair,
nor being over reckless as if we did not care,
but nakedly, knowing our frailty,
that we may not stand a twinkling of an eye but by grace,
reverently cleaving to God, trusting Him alone.

For God’s vision differs from man’s,
and man’s vision differs from God’s.
For it belongs to man to meekly accuse himself,
and it belongs to the proper goodness of our Lord God
to courteously excuse man.

These are the two ways the lord beheld
his beloved servant’s fall.
One outward, meekly and mildly
with great regret, pity and endless love.

And rightly our Lord wishes us to accuse ourself,
wilfully, truly seeing and knowing our fall,
and all the harm that comes of it,
and that we may never restore it,
and by this, wilfully and truly see and know
His everlasting love in which He holds us.
and His plenteous mercy.

Graciously seeing and knowing both together
is the meek self-accusing our Lord asks of us,
and He works it; and then it is.

This is the lower part of man’s life,
shown outwardly in the lord’s regard for his servant
which I saw in two parts: one, man’s rueful fall;
the other, the worshipful atonement our Lord made for man.

The other regard was shown inwardly,
higher and all one. 
For the life and the virtue we have
in the lower part is of the higher;
it comes down to us in His kindred love of ourself by grace.

there is nothing between one and the other,
it is all one blessed love working double in us.

For in the lower part are pains and passions,
regrets, pities, mercies and forgiveness,
and such other as are profitable.

 But in the higher part are none of these,
but all one hey love and marvellous joy,
in which all pains are greatly restored.

In this our good Lord showed not only our excusing,
but also the worshipful nobility He shall bring us to,
turning all our blame into endless worship.

Julian’s Comments (4)

(Julian’s Revelations are far better read in order. If you wish to do so I suggest you begin at the Introduction)

This concludes one of the longest of Julian’s chapters, more will follow next week.

God’s Son is seen in the wisdom,
and the goodness in the servant.
In the poor labourer’s clothing,
and his standing near on the left side,
is seen the manhood and Adam,
with all the mischief and feebleness that follow.
In all this our good Lord showed His own Son and Adam as one man.

The virtue and goodness we have
is of Jesus Christ;
the feebleness and blindness we have
is of Adam;
both were shown in the servant.
Our good Lord Jesus has taken all our blame on Himself,
and our Father assigns no more blame to us than to His own Son.

He was the servant before He came to Earth,
ready, purposeful before the Father
until sent to do that worshipful deed
by which mankind was brought again to Heaven
even though He is God,
equal with the Father in the Godhead.

But aware of His purpose
to be Man to save man, fulfilling His Father’s will,
He stood before His Father as a servant
willingly taking on Himself all our charge.
Then He started readily at the Father’s will,
falling full low in the Maiden’s womb,
with no reward to Himself nor His hard pains.

The tunic is the flesh, single as the unity now
between godhood and manhood;
its skimpiness is poverty;
its age from Adam’s wearing;
its defacing from the sweat of Adam’s travail.
its shortness showing servant labour.

And thus I saw the Son standing,
saying in His demeanour,
Lo, my dear Father, I stand before You in Adam’s tunic ready to start and run. I would be in the earth to do Your worship when it is Your will to send me. How long shall I wait with this desire?

Truly the Son knew when it was the Father’s will,
and how long He should desire it,
but that was in His Godhead,
for He is the wisdom of the Father.
But this meaning concerns Christ’s manhood.
For all mankind that shall be saved
by the sweet incarnation,
by the blissful passion of Christ,
is the manhood of Christ.

He is the head, we are His bodily members
to whom the day and time is unknown,
when every passing woe and sorrow shall have an end
and everlasting joy and bliss be fulfilled;
for which day and time all the company of Heaven longs.

All those under Heaven that shall come there,
their way is with longing and desire.
This desire and longing was shown
in the servant standing before his lord,
and in the Son’s standing before the Father
in Adam’s tunic.

For the longing 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 God’s charity,
with obedience, meekness, and patience,
and virtues that belong to us.

Also in this marvellous example
I had teaching like an beginner’s ABC,
to understand some of our Lord’s meaning;
for the secrets of the Revelation were hidden there,
although all the showings are full of secrets.

The sitting of the Father points to His Godhead,
showing of rest and peace,
for in the Godhead there may be no travail.
Showing Himself as a lord,
points to to our manhood.

The servant’s standing indicates travail;
to the side and on the left
shows he was not worthy to stand
at the right hand of the Lord.

His starting was the Godhead,
His running was His manhood.
For the Godhead starts from the Father
falling into the Maiden’s womb,
taking our kindred in this fall
in which He had great physical pain.

The soreness He found was our flesh
in which He felt severe mortal pains.

His standing in awe before the Lord,
not to His right, shows His clothing was unsuitable
to stand at his Lord’s right hand,
which may not, and should not,
be His duty while He was a labourer.

Nor may He sit in rest and peace with his Lord
till He had won His peace rightly
with hard work.

And His standing to the left side,
shows that the Father left His Son,
wilfully in the manhood,
to suffer the pains of all mankind
without sparing Him.

In His tunic, being noticeably ragged and rent,
is seen the blows and scourging,
the thorns and nails,
the drawing and dragging,
His tender flesh rending
– as I saw, in some part,
the flesh rent from the skull,
falling in pieces until the bleeding failed,
and then it began drying again
clinging to the bone.

The wallowing, writhing, groaning and moaning,
is understood that He might never rise mightily
from the time He fell into the Maiden’s womb
until His body was slain and dead,
His soul yielded into the Father’s hands,
and all mankind for whom He was sent.

And at this point He first began to show His might,
for He went into Hell,
where He raised the great broken army
out of the deepest depths
which was truly joined with Him in high Heaven.

His body was in the grave till Easter morn,
and from that time He lay no more;
the wallowing, writhing, groans and moaning
truly ended.

And our foul mortal flesh that God’s Son took on Him,
which was Adams old tunic, skimpy, bare and short,
was then made fair by our Saviour,
white and bright, and endlessly clean,
wide and long, fairer and richer
than the clothing I saw on the Father.

For that clothing was blue,
and Christs clothing is now a fair seemly medley
so marvellous I cannot describe it,
for it is all truly worshipful.

Now the Lord sits on earth
no longer in wilderness,
but in His noblest seat
that He made in Heaven
to His delight.

The Son no longer stands before the Father
as a servant before the Lord,
dreadfully, plainly clad, partly naked,
but He stands before the Father
ever right richly clad in blissful largess with
a crown upon His head of precious jewels.

For it was shown that we are His crown,
the Father’s joy, the Son’s honour, the Holy Spirit’s delight
and endless, marvellous bliss, to all in Heaven.

The Son no longer stands to His Father’s left
as a labourer, but sits at His Father’s right hand
in endless rest and peace.

This does not mean He sits at the right hand
side by side, as one man by another in this life.
There is no such sitting in the Trinity,
but He sits on His Father’s right hand,
in the highest nobility of the Father’s joy.

Now is the spouse, Gods Son,
in peace with His beloved wife
which is the fair maid of endless joy.

Now the Son sits, true God and man,
in His city in rest and peace
which His Father has assigned to Him
in His endless purpose;
and the Father in the Son,
and the Holy Spirit in the Father
and in the Son.

Julian’s comments on her Revelations (3)

(Julian’s Revelations are far better read in order. If you wish to do so I suggest you begin at the Introduction> )

Continuing the example in chapter 51 of the lord and servant …

For twenty years after the showing, save three months,
I had inner teaching, as I shall say.
Take heed to all the properties and conditions shown in the example
though you think they are misty and seem indifferent to you.

I assented willingly with great desire,
seeing inwardly and earnestly
all the points and properties that had been shown, 
as far as my wit and understanding would serve,
beginning with my observation of the lord and the servant,

How the lord sat,
the place he sat on,
the colour of his clothing and its style,
his outward expression and nobility, and inner goodness;
the way the servant stood, where and how,
his clothing, its colour and shape, his outward behaviour,
and his inner goodness and willingness.

The lord that sat solemnly in rest and peace,
I understood to be God.
I understood that the servant that stood before the lord,
was shown for Adam,
that is to say, one man was shown, and his falling,
to show how God regards any man and his falling.
For in the sight of God, all mankind is one man,
and one man is all mankind.

In the fourteenth century when this was written ‘he’, ‘she’, and ‘man’, all meant ‘person’. To show gender it was necessary to add descriptive syllables such as hus-bound-man, wif-man etc. according to their intended use. He and she were simply words for ‘that person’ in different dialects.

This man’s strength suffered and became feeble,
his mind was stunned, and he no longer saw his lord; 
but his desire remained whole in God’s sight, which I saw our Lord commend and approve.

But he was stopped, blinded from knowing his own will,
which was great sorrow and unease to him.
For he neither he saw his loving lord clearly,
who was meek and mild to him,
nor truly how his loving lord saw him.

And I know well,
when these two are wisely and truly seen,
we shall, in part, get rest and peace here,
and the fullness of the bliss of Heaven by His bountiful grace.
This began the teaching I had then,
so I might learn how He regards us in our sin.

I saw then that only pain blames and punishes,
and our courteous Lord comforts and grieves;
to the soul He is always a shining face,
loving and longing to bring us bliss.

The place where our Lord sat was simple,
on the earth, barren and deserted,
alone in the wilderness.
His clothing, wide, long, fully befitting a lord.
The colour of His cloth was blue as azure, calm and fair.
His face was merciful, light brown and fulsome;
His eyes, black, most fair and seemly,
filled with loving devotion;
and within Him, a high refuge,
long, broad, and full of endless heavens.

His continual loving regard for His servant,
particularly in his falling,
I thought might melt our hearts for love,
and burst them in two for joy;
it seemed a mixture marvellous to behold –
part regret and pity, part joy and bliss.

The joy and bliss pass regret and pity
as far as Heaven is above Earth.
The pity was earthly, the bliss was heavenly.
The Father’s regret and pity was for Adam’s falling,
His most loved creature.
The joy and the bliss was of His beloved Son,
who is equal with the Father.

The merciful regard of His lovely face
filled all the earth,
it went down with Adam into Hell,
its continual devotion kept Adam from endless death.
And His mercy and pity dwell with mankind
until we come up into Heaven.    

But man is blinded in this life;
we may not see our Father, God, as He is.
When He in His goodness shows Himself to Man,
He shows Himself, homely, as a man.

But I saw truly,
we ought to know and believe the Father is not man.
His sitting on the barren, desert earth means this:
He made man’s soul to be His city, His dwelling place,
the most pleasing of all His works.

When man fell into sorrow and pain,
he was no longer fit to serve that noble office.
But our kind Father would assign him no other place.
He sits upon the earth awaiting mankind which is mingled with earth
until by His grace His dear Son had bought His city again
into noble fairness by His hard works.

The blueness of His clothing shows His steadfastness;
the brown-ness of His fair face
with the seemly darkness of His eyes
showed His holy sobriety;
The largeness of His clothing
fair, flaming about,
showed that He hath enclosed within Him
all heavens, all joy and all bliss.

This was shown in a moment;
I saw the Lord delighting highly in the worshipful restoration
He will and shall bring His servant by His plenteous grace.

And yet I wondered;
watching the lord and the servant,
I saw the lord sitting solemnly,
the servant standing reverently before him,
in the servant is a double understanding,
one without, another within.
Outwardly, he was clad simply, a labourer dressed for work,
and he stood close to the lord,
not equally by him, but partly aside on the left.

His clothing was a white tunic,
single, old, and very defaced,
dyed with sweat of his body, fitting him skimpily and short,
as it were an handful benethe the knee,
bare, almost worn out, ragged and torn.
I marvelled greatly at this, thinking
it unseemly clothing for a servant so highly loved,
to stand before so worshipful a lord.

Inwardly, in him was shown a love for the lord
just like the lord’s love for him.
The servant wisely saw he had just one duty,
to devotedly honour his lord.
Out of love, with no regard to himself
nor to anything that might befall him,
he started and ran hastily at his lord’s sending
to do his will and return his worship.
For it seemed by his outward clothing
that he had been his lord’s labourer for a long time.

And by the inner sight I had,
in both the lord and the servant,
it seemed he was beginning new work,
which he had never been sent on before.

There was a treasure in the earth which the lord loved.
I wondered what it might be and was answered in my mind:
It is a pleasant food loved by the lord.
For I saw the lord seated as a man,
with neither meat nor drink there to serve him
which was strange.

Also strange was that this solemn lord had only one servant,
him that he sent out.
I watched, thinking what labour the servant should do,
knowing he should do the greatest, hardest labour that is.

He should be a gardener,
digging, ditching, labouring, sweating,
turning the earth upside-down, going deep,
and watering the plants on time.
He should keep working making sweet streams flow
and noble and plenteous fruits spring up,
to bring before the lord and serve him to his liking,
never ceasing till he had prepared this food as he knew the lord liked,
then take it, with drink and meat, bearing it worshipfully to his lord.

All this time the lord should sit on the same place
awaiting his servant whom he sent out.
Yet I wondered where where the servant came from
For I saw the lord had endless life in himself
and all manner of goodness,
except that treasure that was in the earth,
which had its roots in the lord
in a marvellous depth of endless love
But it was not all to his worship till this servant had worthily prepared it,
and brought it before him himself in his presence.
And apart from the lord there was nothing but wilderness.

I understood nothing of what this example meant,
and wondered where the servant came from.

In the servant is understood the Second Person in the Trinity;
and the servant is understood as Adam,
meaning all mankind.

And therfore when I say the Son, it means the Godhead which is equal with the Father;
and whan I sey the servant, it means Christ’s manhood which is true 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 the equal love in them both.
When Adam fell, God’s Son fell.

By the true unity made in Heaven,
God’s Son may not be separate from Adam,
for by Adam I understand all mankind.

Adam fell from life to death
into the vale of this wretched world,
and after that into Hell.
God’s Son fell with Adam into the vale of the Maiden’s womb,
who was the fairest daughter of Adam,
and to excuse Adam from blame in Heaven and in earth,
He fetched him, mightily, out of Hell.

The final part of this, one of the longest of Julian’s chapters, follows here next week.

Julian’s Comments (2)

Julian’s Comments (1)

Chapter 51

The answere to the doute afor by a mervelous example of a lord and a servant; and God will be abidyn, for it was nere twenty yeres after ere she fully understode this example; and how it is understod that Crist syttith on the ryth hand of the Fader. Fifty-first chapter.

And then our courteous Lord answered
in a parable, a wonderful example,
of a lord with a servant,
giving me insight into both my doubts.
This sight was shown double,
both in the lord, and in his servant.

One part was shown spiritually
but with bodily likeness,
and the other part more spiritually
without bodily likeness.

Thus for the first:
I saw two persons in bodily likeness,
that is to say, a lord and a servant.
In spirit, I also saw the lord was sitting,
solemn, in rest and in peace;
the servant standing by,
reverently ready to do his lord’s will.

The lord looks upon his servant lovingly,
and sweetly and meekly sends him
to a certain place to do his will.

The servant, not only goes
but suddenly starts and runs
in great haste, loving to do his lord’s will,
but shortly falls in a small ravine
causing himself great soreness.
He groans and moans, and wails and writhes,
but cannot get up or help himself
in any way.

But I only saw discouragement in him;
and nothing worse than that
He did not turn his face on his loving lord,
who was full of comfort and quite near him;
but like a feeble, unwise man
he only thought of his feelings all the time,
enduring in his woe,
in which he suffered seven great pains.

First the sore bruising of his fall
which was physical pain to him.
Second, the heaviness of his body.
Third the feebleness following these two.
Fourth, he was blinded in his reason,
so shocked he had almost forgotten his own love.
Fifth, that he could not get up.
The sixth was most amazing to me
which was that he lay alone.
I looked all around,
and far nor near, high nor low,
I saw no help for him.

The seventh was the place where he lay:
long, hard, and grievous.
I wondered how he could meekly suffer all this woe.

I watched carefully for any fault in him,
any blame his lord held him in,
and truly there was none.
His fall was caused by his good will
and his great desire alone.
He was as unhateful and as good inwardly
as when he stood before his lord
ready to do his will.

And this is how his loving lord,
constant and tender, watched over him now,
with a double expression –
first: outward, fully meek, mild,
with great grief and love;
second: inward, more spiritual.
This guided my understanding of the lord,
he delighted highly in the honourable rest
and nobility he wished to bring his servant
by his plentiful grace.

Keeping both in mind,
my thoughts were drawn to the first.

Then this courteous lord thought:
See, see, my beloved servant,
what harm and unease he has taken
in my service, for my love,
yes, and for his good will;
should I not reward him
for his affray, his fear, his hurt and injury
and all his woe?

And should I not give him a gift,
better and more to be honoured
than his own health should have been?
I think not to do so would be ungracious.

An inward, spiritual showing of the lord’s thoughts
came down into my soul.
I saw that it was fitting,
considering his greatness and honour,
that his dear servant he loved so much
should be rewarded, truly, blissfully, endlessly,
above what should have been if he had not fallen.
So much that his falling and his woe
shall be turned to high, surpassing worship;
to endless bliss.

Here, the vision vanished.
Our good Lord guided my mind
in the Revelation to the end.
But despite all this guidance,
the wonder of the example never left me
for I thought it was given me in answer to my doubts.

Yet I could not be fully eased,
for in the servant that was shown for Adam,
as I shall show,
I saw many varied properties
that could in no way refer to one Adam.

I was greatly confused.
For, at that time, this wonderful example
was not fully explained to me;
three properties of the revelation
were deeply hidden in its mysterious example.

Nevertheless, I saw and understood,
that every showing is full of secrets.
Now I am somewhat eased, and can tell those three properties.

First is the early teaching I understood then.
Second, the inward learning I have understood since.
Third, the whole revelation from beginning to end,
that is to sey, of this book,
which our Lord God, of His goodness
often freely brings to light my understanding.

These three are so united in my mind
that I cannot, may not, separate them.
And as these three are as one,
I have been taught to believe
and trust in our Lord God,
that in the same goodness and purpose in which He showed it,
so, by that same goodness and purpose,
He shall declare it to us when it is His will.

Julian’s comments on her first 14 revelations (1).

Julian’s Comments (2)

Chapter 44

Of the properties of the Trinite; and how mannys soule, a creature, hath the same properties, doyng that that it was made for: seyng, beholdyng, and mervelyng his God, so, by that, it semyth as nowte to the selfe.

In these revelations God often showed
how His will and His worship continue,
working unstintingly in mankind,
as in His first example where He showed
Our Lady, in whose soul I saw the work
of Truth and wisdom.

By Holy Spirit’s grace I hope to tell
how this was done in what I saw.
Truth sees God; Wisdom holds Him fast.
From these two comes a third,
a holy, marvellous delight in God,
which is love,
sovereign Wisdom, sovereign Love;
all without end, without beginning.

Where truth and wisdom is,
truly, love is there,
coming, truly, from them both,
and all of God’s making.
For He is endless sovereign truth,
endless sovereign wisdom,
endless sovereign love,
uncreated.

Man’s soul, a creation of God,
made in His image,
fulfills its creation in this:
It forever sees God,
it holds to God,
it loves God.
God delights in His creation,
His creation delights in Him.

In this marvelling he sees his God,
his Lord, his Maker, so high, so great, and so good
that the creature, to itself,
seems nothing in comparison.
But truth and wisdom’s clarity and cleanness
make him see and acknowledge he is made for love,
in which God endlessly keeps him.

Chapter 45

Of the ferme and depe jugement of God and the variant jugement of man.

God does not see us as we see ourselves.
He sees our true nature as He made us:
kept whole and safe through all time,
through His goodness.

We judge ourselves on our changeable sensuality,
which seems now one thing, now another,
This wisdom is muddled,
sometimes good and easy, sometimes hard and grievous.
Where it is good and easy it longs for goodness;
where it is hard and grievous
our good Lord Jesus reforms it by mercy and grace,
through the virtue of His blessed passion,
bringing it to good.

Though these two are in accord and unified,
both shall be known in Heaven without end.
The first judgement, from God’s goodness,
His high endless life,
is in that fair sweet judgement shown
in all these fair revelations,
in which I saw Him assign to us
no manner of blame.

And though this was sweet and delectable
yet I could not be fully eased
in holding to this alone
because of Holy Church’s judgement,
as I previously understood,
staying continually in my sight.

Because by this judgment, I thought
I must know myself a sinner,
and by that judgment I understood
that sinners are worthy of blame and wrath,
yet I could not see these two in God.

My desire at that time was more
than I can or may tell.
God Himself showed the higher judgment
and I was bound to accept it,
and Holy Church had taught me the lower judgment,
which I could in no way abandon.

This then was my desire –
that I might see in God
how this judgment Holy Church teaches
is true in His sight,
and how I should understand,
how they may both be saved –
both faithful to God’s meaning,
and both right for me.

And to all this I had no other answer
than a marvellous example of a lord and a servant,
as I should see later, powerfully shown.

And yet I stand desiring,
and will until my end,
that I might know by grace,
how these judgments apply to me.

All things of heaven and earth
are known in these decrees.
The more we understand them
the more we understand our failing ways
by Holy Spirit’s grace;
The more we see them,
the more we long for our true nature’s bliss,
from our beginning, now and ever,
in God.

Chapter 46

We cannot knowen ourself in this life but be feith and grace, but we must know ourself synners; and how God is never wreth, being most nere the soule, it kepyng. Forty-sixth chapter.

Our passing life in our sense-soul
is blind to our true self.
Yet when we truly see our Lord,
knowing Him in fullest joy,
the nearer we come, the more we shall desire,
because of our true nature,
and by grace.

We may know our true self now in part,
by the help of our true nature.
We may increase and grow in this
by the help and spur of mercy
and of grace, but never fully,
until leaving pain and trials behind,
we pass on.

Yet we must press on,
seeking with all our might
to know our true selves fully,
in endless joy.

In all this time I saw two ways.
One: endless continuing love,
secure keeping and blissful salvation,
shown in all the visions;
the other: Holy Church’s teaching
in which I was grounded, grown and held strongly,
in use and understanding.
This was not taken from me,
nor was I led from it in any way,
but was taught to love and understand it,
so I might, by our Lord’s help and grace,
learn a more heavenly understanding
and a higher love .

In all, I understood we were sinners,
with much evil done, much good undone,
deserving pain and wrath.
Yet in all this I saw, strongly, truly,
there was no wrath in God nor ever shall be
for He is God: goodness, life, truth, love, peace.
In His love and unity He cannot be be wrathful.

I saw truly it is against might’s property to be wroth,
against the property of His wisdom,
against the property of His goodness.
God is goodness that may not be wroth,
for He is nothing but goodness.

Between our soul and His Goodness
there is neither wrath nor forgiveness.
Our soul is one with Him in his goodness.
Nothing separates God and our soul.

My soul was led to this understanding by love,
drawn by might in every showing.
Our good Lord showed that this is so,
and how it is truly of His great goodness.
He wants us to desire this knowledge
but there is more God has not revealed;
things He will keep privately, mightily,
and wisely Himself which He hides for love.
to be kept until He in His goodness
makes us worthy to see it.
I am content to abide His time in this
and yield myself to my Mother, Holy Church,
as her obedient child.

For some reason I cannot understand, Biblical phrases such as ‘God’s anger’ are translated as ‘God’s wrath’, even though the words have different origins.

In the original Greek the word for ‘Anger’, is orge, pronounced ‘orgay’, a sorrowing word, sharing roots with anguish and grief: the grieving anger of a sorrowing parent with a wayward child.
The germanic word ‘wrath’ (wrað) shares it roots with wreak and wreck, with wreath and writhe; a twisted, turning away,
like a stern loveless teacher.

‘the wrath of God’ is a mistranslation for ‘the anger of God’,
which might be even better understood as ‘the grief of God’.

Many dictionaries do not distinguish this, giving them as synonyms, which they are not.

Ch. 47

Our soul has two duties:
to reverently marvel, and to be meek and patient,
ever enjoying God,
for He would have us understand
that soon we shall clearly see in Him
all that we desire.

Notwithstanding all this,
I saw and greatly wondered:
what is the mercy and forgiveness of God?
For by the teaching I had before,
I understood God’s mercy
should be in the forgiveness of His wrath
after we have sinned.

For I thought:
to a soul whose meaning and desire is love,
God’s wrath was harder than all other pain,
so the forgiveness of His wrath
should be the main point in His mercy.
But however I might seek and desire it,
I could not see it in all the Shewing.

How I understood and saw the workings of mercy,
I shall say as much as God will give me grace.

I understood this:
Man is changeable in this life;
by frailty and overcoming he falls into sin.
Weak and unwise of himself, his will is defeated.
Then he is in tempest, sorrow and woe;
caused by blindness for he does not see God.
If he saw God continually
he could have no mischievous sense,
nor motion nor yearning that leads to sin.

Then I saw and felt this sight and feeling
was high and fully gracious
more than our feeling in this life;
yet I thought it small and lower
than that the soul’s desire to see God.

For I felt in me five forms of working:
Enjoying, mourning, desire, dread, and sure hope.

Enjoying: for God gave me understanding and knowing
– it was Himself I saw;
mourning: for failing;
desire: that I might see Him ever more and more,
understanding, knowing, we shall not fully rest
till we see Him truly, clearly in heaven;
dread: for it seemed through all the shewings
my sight of Him might fail and I be left alone;
sure hope: in the endless love –
His mercy in which I should be held
and brought to His bliss, joying in His sight.
This sure hope of His merciful keeping
gave me feeling and comfort
so mourning and dread were not greatly painful.

Yet in God’s Shewing I saw ,
this vision may not continue in this life,
for the increase of His worship and our future joy.
So we often fail to see Him,
we fall into ourself,
finding no right feeling,
only contrariness in our self;
which, with our contrivance,
and with all the sins that follow,
is rooted in our first sin.
In which we are in torment and tempest
with sins and pains, spiritual and bodily,
in the many ways we find in this life.

Ch. 48

Off mercy and grace and their propertyes; and how we shall enjoy that ever we suffrid wo patiently. Forty-eighth chapter.

BUT our good Lord the Holy Ghost,
endless life dwelling in our soul,
keeps us fully secure;
working peace therein,
bringing it to ease by grace,
pliant, in harmony with God.

This is the mercy and the way
that our Lord continually leads us
throughout this changeable life.

For I saw no wrath except on our part,
and He forgives that in us.
Wrath is brazen arrogance,
contrary to peace and love;
from failing strength, failing wisdom,
or failing goodness.

Not a failing  in God,
but in us.

We continue, in sin and wretchedness,
contrary to peace and love.
He shewed this fully, often,
in His lovely regard to us
in compassion and in pity.
For the ground of mercy is love,
the working of mercy is our keeping in love.
This was shown in such manner
that I could not, as far as I could see,
have understood mercy’s part
in any way but love.

Mercy is sweet, gracious working of love
mingled with plenteous pity.
Mercy works to keep us,
mercy works to turn all things to good for us.
Mercy, by love, allows us a measure of failing,
and as much as we fail, as much we fall;
and in as much as we fall, that much we die:
for we die as much as we fail
of the sight and feeling of God
who is our life.

Our failing is dreadful,
our falling is shameful,
and our dying is sorrowful:
but the sweet eye of pity and love
is never lifted from us,
nor does the work of mercy cease .

For I saw the property of mercy,
I saw the property of grace:
with two manners of working in one love.

Mercy is a pitying property
in the tender love of the Motherhood.
Grace is a worshipful property
of the royal Lordship in that same love.

Mercy works:
keeping, suffering, quickening, and healing;
all is tenderness of love.
Grace works:
raising, rewarding, endlessly surpassing that
which our longing and our travail deserve,
spreading abroad,
shewing high plenteous largess:
God’s royal Lordship in His marvellous courtesy;
the abundance of love.

Grace works our dreadful failing
into plenteous, endless solace;
grace works our shameful falling
into high, worshipful rising;
grace works our sorrowful dying
into holy, blissful life.

For I saw, full and sure,
as our contrariness brings us pain,
shame, and sorrow in earth,
so rightly, contrary-wise,
grace works to us surpassing solace,
worship, and bliss in heaven.

To such extent, that when we come
and receive the sweet reward
which grace hath wrought for us,
then we shall thank and bless our Lord,
endlessly rejoicing that we ever suffered woe.

That shall be 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 I had to grant
God’s mercy and forgiveness
in softening and weakening our wrath.

Ch 49
 
Our lif is growndid in love withoute the which we perish; but yet God is never wroth, but in our wreth and synne He mercifully kepith us, and tretith us to peace, rewarding our tribulations. Forty-ninth chapter

For this was a high marvel to the soul
which was continely shown in all,
and with gret diligens beholden:
that our Lord God Himself cannot forgive,
for He cannot be wroth.
It were impossible.

For this was shown:
our life is grounded and rooted in love;
we cannot not live without it .
So to the soul, who by His special grace
sees far into His high, marvellous goodness,
and sees us endlessly united to Him in love,
it is quite impossible that God could be wroth.
For wrath and friendship are contraries.

For He that wastes and destroys our wrath,
and makes us meek and mild,
must always be one in love,
meek and mild, contrary to wrath.

For I saw fully, certainly,
that where our Lord appears,
peace comes and wrath has no place.
I saw no manner of wrath in God,
not briefly, nor at length.
for I saw, truly, that if God might be wroth,
a mere touch,
we should neither live, nor stand, nor exist.

Truly,
as we are created in God’s eternal might,
His eternal wisdom and eternal goodness,
so equally we are preserved
in His same eternal might, wisdom and goodness.

Though we feel in ourselves
wretchedness, arguments and strivings,
God’s mildness wraps us in every way
in His meekness, His goodwill, His tolerance.
For I saw, fully and surely, that our
love for one another,
our standing, our life, our being
is in God.

For that same eternal goodness
that keeps us from perishing when we sin,
continually deals peaceably against our wrath
and our contrarious falling;
it makes us see our need with true dread,
to beseech God mightily for forgiveness
with a gracious desire of our salvation.

For we can only be happily safe
when we are in true peace and love,
for that is our salvation.
Though we, by our wrath and contrary ways
are now in tribulation, disease, and woe,
from our blindnes and frelte,
yet we are secure and safe
by God’s mercy keeping us from perishing.

But we cannot be blissfully safe,
nor in endless joy
’til we are fully in peace and love,
fully pleased with God,
with all His works and judgements,
loving and peaceable with ourself
and our fellow Christians,
and all God loves, in love’s delight.
All this, God’s goodness does in us.

God is our true peace, our secure keeper,
when we are ourselves at one in peace,
He works to bring us to eternal peace,
so when we, by mercy and grace,
are made meek and mild, we are fully safe.
Suddenly the soul is united to God
when it is truly at peace in itself,
for in Him is found no wrath.

I saw, when we are all in peace and love,
we find no conflict, or any way
to stop that love and peace.
Our Lord’s goodness turns any conflict in us,
that causes our tribulations and woe,
fully to our profit.

He takes them, and sends them up to Heaven,
where they are made sweeter,
more delectable than heart may think
or tongue may tell.
When we come there we shall find them
all turned to very fair and endless worship.

Thus God is our steadfast ground,
and shall be our full bliss when we are there,
making us as unchangeable as He is.

Chapter 50

How the chosen soule was nevere ded in the syte of God, and of a mervel upon the same; and three things boldid hir to aske of God the understondyng of it. Fiftieth chapter.

Mercy and forgiveness,
our path in this mortal life,
forever leads us to grace;
but the torment and sorrow we fall into
often makes us dead in man’s eyes.
But in God’s sight,
the soul that shall be saved was never dead,
nor ever shall be.

But here I wondered and marvelled
with all the diligence of my soul,
“Good Lord, I see you are all truth,
and know we sin gravely each day,
with great blame,
and I cannot deny this truth,
but I do not see you blame us at all.
How can this be?
For I know by the common teaching of Holy Church,
and by my own feeling,
that our sin’s blame hangs on us always,
from the first man until we come to Heaven.”

This was my marvel, I saw our Lord God
blaming us no more than if we were
as clean and holy as angels in Heaven. 
And between these two contraries
my reason was greatly tortured by my blindness
and could have no rest
for fear that His blessed presence
should pass from my sight, leaving me
not knowing how He saw us in our sin.

For I needed God’s help to see
that He has wholly done away with sin,
or else see just how He sees it,
to know truly how I should see sin
and the manner of our blame.

My longing endured, continually beholding Him,
and yet I could have no patience
for great distress and perplexity, thinking,
“If I take it that we are not sinners,
nor blameworthy, it seems I should err
and fail to know the truth of this.
“Good Lord,
if we are truly guilty sinners,
how can I not see this truth in You,
my God, my maker,
in whom I desire to see all truths?”

For three points give me strength to ask it.
First, it is so low a thing,
for if it were high I should be afraid.
Second is that it is so common,
for if it were a special secret,
I should also be afraid.
The third is that I need to know it,
thinking that if I survive here,
I must understand good and evil
so that by reason and grace
I may tell them more apart,
one from another,
loving goodness and hating evil
as Holy Church teaches.

I cried inwardly with all my might,
seeking in God for help,
“Ah, Lord Jesus, King of bliss, how shall I be eased?
Who shall teach me and tell me what I need to know
if I cannot now see it in You?”

Julian’s 14th Showing

Julians comments on her first 14 Revelations

Chapter 41

 The fourteenth Revelation is as afornseyd … It is impossible we shuld pray for mercy and want it; and how God will we alway pray thow we be drey and barryn, for that prayer is to Him acceptabil and plesante.

After this, our Lord’s showing was for prayer,
to show me rightfulness and secure trust.
but often our trust is not full,
for we are not sure God hears us,
we think we are unworthy, valueless,
for we are often as barren and dry
after our prayers as we were before.
This feeling is our own folly;
it is the cause of our weakness
I have felt this in myself.

Our Lord brought these words suddenly to my mind:
I am the ground of your prayer.
First I want you to pray,
then I make you want to pray,
then I make you pray,
and you pray.
How could I not grant your prayer?

In the first reason and three that follow,
our good Lord’s words show powerful comfort.
After those first reasons He says, And you pray.
There He shows that He will grant us
great pleasure and endless reward
for our prayer.

And in the sixth reason He said,
How could I not grant your prayer?
because it is impossible for us
to pray for mercy and grace and not have it.
Everything our good Lord makes us pray for,
He ordained to us out-with all beginning.

Here we see prayer does not cause God’s goodness.
He showed this truly in all these sweet words
when He says, I am the ground.
our Lord wants all who love Him to know this,
and the more we know, the more we should pray.

Prayer is the soul’s fresh, gracious, lasting desire
united and fastened into our Lord’s desire
by the Holy spirit’s sweet hidden work.
Our Lord is first to receive our prayers,
taking them thankfully in high delight.
He sends them above to be treasured
where they shall never perish before God
in all His holiness, ever received,
ever speeding our needs.
And when we shall receive our bliss
it shall be given us as a measure of joy
endless worshipful thanks from Him.

Glad and merry is our Lord with our prayers,
and He looks for them, and He will have them.
For with His grace He makes us like Him
in condition as we are in nature,
and so is His blissful will, for He says,
Pray earnestly though you think it does not satisfy you. For it is profitable though you feel nothing, though you see nothing, yes, even if you think you might not, For in dryness and in barrenness, in sickness and in feebleness, your prayers are very pleasing to me, though you think it satisfies you only little; and so are all your believing prayers in my sight.

For the reward and the endless thanks He will give us,
He wants us to pray continually in His sight.

God accepts His servant’s goodwill and effort,
however we feel.
It pleases Him when we work at our prayers,
and in good living,
with His help and grace, reasonably with discretion,
holding to Him with all our strength,
until we have Him that we seek
in fullness of joy – that is, Jesus.
He showed that in the fifteenth Revelation
before this word,
You shall have Me as your reward.

Thanks also belong to prayers.
Thanking is fresh, inward knowing,
with great reverence and lovely awe,
turning ourself with all our might
to the work our good Lord stirs us,
enjoying and thanking inwardly.

Sometimes it is so full it breaks out aloud,
“Good Lord, grant mercy. May You be blessed .”
Sometimes when the heart is dry and feels nothing,
or else by temptation of our enemy,
then it is driven by reason and grace
to cry to our Lord aloud,
and recall His blessed passion
and His great goodness.
And the virtue of our Lord’s word turns to the soul,
and quickens the heart, entering it by His grace
in true working, and making it pray
blissfully and truly to enjoy our Lord;
a full, blissful thanks in His sight.

  Ch. 42
 
      Off three thyngs that longyn to prayor, and how we shuld pray; and of the goodnes of God that supplyeth alway our imperfection and febilnes whan we do that longyth to us to do. Forty-second chapter.

Our Lord God wants us to have a true understanding
of three things belonging to our prayers.

First, by whom and how our prayers spring.
He showed by whom, saying, I am the ground;
He showed how by His goodness,
when He said, It is my will.

Second is how we should use our prayers,
to turn our will joyfully into His;
which He meant in saying, I make you want it.

Third, to know the fruit and end of our prayers:
to be like and one with Him in everything.

To this meaning and for this end
was all this lovely lesson shown;
He will help us, and we shall make it so –
as He said Himself.
May He be blessed.

He desires our prayers and trust equally.
For if we do not trust as much as we pray,
our prayers do not fully worship Him,
and we delay and pain ourselves,
because we do not truly know our Lord
as the soil on whom our prayers spring,
or that it is given us by His love’s grace.

If we knew this, we would trust to have,
by our Lord’s gift, all that we desire.
For I am sure no man asks mercy and grace
with true intent,
without mercy and grace having first been given him.

Sometimes we feel we have prayed long,
but still do not have our desire.
We should not be heavy-hearted
for I am sure of our Lord’s intent;
we either await a better time,
or more grace, or a better gift.
He wants us to know He is truly there;
with our understanding grounded
in what this means, with all our might.
On this ground He wants us to make our stand
and our dwelling. In His gracious light
He wants us to understand the things that follow.

First, our noble and excellent making;
second, our precious and dearworthy redemption;
third, everything He has made beneath us to serve us,
which He keeps for our love.
He means this, as if He said:
Look and see that I have done all this, before your prayers,
and now you are here praying to me.

He means we need to know and be thankful,
those greatest deeds are as Holy Church teaches,
we should pray thankfully for what He does now,
ruling and guiding us to His worship in this life
to bring us to His bliss.
He has done everything for this.

He means us to pray because we see He does it,
for just one thing is not enough;
if we pray and do not see He does it,
it makes us heavy and doubtful,
which is not true worship.

And if we see what He does but do not pray,
we are in debt – which should not be –
that is to say, He sees no response.
But to see what He does, and to pray at once,
then He is worshipped and we are helped along.

Our Lord wants us to pray for all He ordains,
either in particular or in general;
and the joy and bliss it is to Him,
and the thanks and worship we gain by it,
passes the understanding of all creatures,
as to my sight.

For prayer is true understanding
of the full joy that is coming,
with strong desire and secure trust.
Lack of that bliss sown in our nature
plants the desire for it in us.
Its true understanding and love,
with sweet thoughts of our Saviour,
graciously grows our trust in Him.
In planting our desire, and in our prayer,
our Lord watches over us forever.

For it is our debt,
His goodness implants no less in us.
So we must be diligent,
yet we shall still think it nothing;
and so it is.

But we must do what we can,
truly asking mercy and grace.
All we lack we shall find in Him,
which is what He meant in saying,
I am the ground of your prayer.
And so in the bliss of this word
I saw all our weakness
and all our doubtful fears
fully overcome.

Chapter 43
 
What prayor doth, ordeynyd to God will; and how the goodnes of God hath gret lekyng in the deds that He doth be us, as He wer beholden to us, werkyng althyng ful swetely. Forty-third chapter.

Prayer unites the soul to God;
for though the soul is always like God
in its physical nature in the world,
in its eternal nature in God,
restored by grace,
it’s condition is often unlike Him
from sin on man’s part.
Then prayer bears witness for the soul
that it’s will is God’s will,
comforting the conscience,
enabling man to grace.

So He teaches us to pray,
trusting strongly to have what we ask.
He watches over us in love,
as partners in His good work.
stirring us to pray
for that which pleases Him to do;
for those prayers and good will
He will have for His gift,
He will reward us eternally.

And this was shown in these words,
And you beseech it.
In this God showed so great pleasure,
so great delight,
as if He were much indebted to us
for every good deed we do,
and yet it is He that does it.

So we pray Him, mightily,
to do whatever pleases Him,
as if He said,
What then might please Me more,
than to pray mightily, wisely, wilfully
to do what I shall do?

And so the soul by prayer accords to God.

But when our courteous Lord by His grace
shows Himself to our soul,
we have what we desire,
and then we cannot see at the time
what more we should pray,
but all our intent, all our might
is set wholly on beholding Him.
As I see it, this is high, unperceivable prayer.

For all the causes of our prayer,
are united in the sight and regard
of Him to whom we pray,
marvellously enjoying, with reverent fear,
and such great sweetness and delight in Him,
that we can only pray as He stirs us at the time.

Well I know, the more the soul sees of God,
the more it desires Him by His grace.
But when we do not see Him,
then we feel our need and cause to pray
for our failing – to fit ourself to Jesus.
For when the soul is tested,
troubled, and left to itself by unrest,
than it is time to pray,
to become supple, obedient to God.

But by no manner of prayer
does he make God obedient to him,
for God is forever constant in love.
I saw that when we see the need to pray,
our good Lord follows us, helping our desire.
And when we, by His special grace,
seek only Him, seeing no other need,
then we follow Him,
and He draws us into Him by love.

I saw and felt His marvellous, fulsome goodness
fulfilling all our powers,
then I saw His continuous work
in everything done so well,
so wisely, so powerfully
that it surpasses all our imagining,
all we can know and think;
then we can do no more but look to Him,
enjoying with a high, mighty desire
to be all one in Him,
entered into His dwelling,
enjoying His loving,
delighting in in His goodness.

And then, with His sweet grace, we shall
in our own meek, continual prayers,
come to Him in this life
with many private touches
of sweet spiritual sight and feeling,
measured by the Holy Spirit’s grace,
as much as our simplicity can bear,
until we die in longing for love.

Then we shall all come to our Lord,
clearly knowing ourself, having Him fully;
forever dwelling in God,
seeing Him truly, feeling Him fully,
hearing Him spiritually,
smelling Him delectably,
sweetly swallowing Him;
then we shall see God face to face,
homely and totally.

Every created soul shall see
and behold God his maker forever.
Though no soul may see God and live,
that is only in this mortal life,
but if He shows Himself here
by His own special grace
He strengthens the creature beyond itself,
and measures the showing as He will,
to the soul’s profit at that time.