Julians Comments on her first 14 Showings (10).

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Fifty-sixth chapter.

It is esier to know God than our soule, for God is to us nerer than that, and therfore if we will have knowing of it, we must seke into God; and He will we desir to have knowledge of kynde, mercy, and grace. Fifty-sixth chapter.

And thus I saw fully, securely,
that it is easier for us
to know God than to know our own soul.
Our soul is so deep and grounded in God,
so endlesly treasured,
that we may not come to know it
until we first know God,
the Maker to whom it is united.

I saw we must fully desire to know our own soul wisely and truly,
whereby we are taught to seek it where it is:
in God.
So we should known them both in one
by the gracious leading of the Holy Ghost.
Whether we be stirred to know God or our soul,
they are both good and true.

God is nearer to us than our own soul.
He is the ground in whom our soul stands.
He is the mean,
keeping our substance and sensuality together
so they shall never be parted from one another in God.

Our soul sits in God in true rest.
Our soul stands in God in true strength.
Our soul is rooted in God in endles love.
So, if we will have knowledge and communion in our soul,
we must seek it in our Lord God in whom it is enclosed.
I saw and understood more of this in the sixteenth showing.

Our substance and sensuality may rightly be called our soul,
by the union it has in God.

The worshipfull city in which our Lord Jesus sits
is our sensual soul in which He is enclosed;
and our kindly substance is enclosed in Jesus
sitting with the blessed soul of Christ,
in rest in the Godhead.

I saw fully, securely,
that we should be in longing and penance
until the time that we are led so deep into God
that we really and truly know our own soul.
truly I saw that into this high depth,
our good Lord Himself leads us
in the same love that He made us,
the same love that He bought us
by mercy and grace
through virtue of His blessed passion.

Notwithstanding all this,
we may never fully know God
util we first know clearly our own soul.
For we may not be fully holy
until our soul has its full strength.

That is when our sensuality
is brought to its substance
by virtue of Christ’s passion,
with the profits of our tribulation
that our Lord shall grant us
by mercy and grace.

I had, in part, a touching contact with God;
grounded in our kindred nature.
Our reason is grounded in God,
a substantial highness,
from which mercy and grace spring and spread in us
to fulfill our joy.
For we have our life and our being in nature;
and our increase and fulfillment in mercy and grace .

These are three propertes in one goodness;
where one works, all work,
in those things which now belong to us.

God wishes us to understand,
desiring to know Him more and more,
with all our heart and all our strength
until we are fulfilled.

For to fully know him
and to clearly see him,
is endless joy and bliss,
that we shall have in Heaven,
which God wishes to begin here
by knowledge of His love.

For we may not profit by reason alone,
unless we hold it in desire and love;
we may not only be saved in our nature,
which is grounded in God,
but if we acknowledge,
from that same ground,
mercy and grace.

For of these three workings altogether
we receive all our goodness,
of the which the first are goods of nature.
For in our creation God gave us
goods fully for our needs
and also greater goods
that we might receive only in spirit.
But His forseeing purpose
in His endles wisdom
would that we were double.

Fifty-seventh chapter.

In our substance we aren full; in our sensualite we faylyn, which God will restore be mercy and grace. And how our kinde which is the heyer part is knitt to God in the makyng, and God, Jesus, is knitt to our kind in the lower part in our flesh takyng. And of feith spryngyn other vertues; and Mary is our Moder.

And anempts our substance,
He made us nobil
and so rich that evermore
we werkyn His will and His worship.

There I say “we,” it menith man that shall be savid. For sothly I saw that we arn that He lovith and don that He lekyth lestingly withouten ony stynting. And of the gret riches and of the hey noble, vertues be mesur come to our soule what tyme it is knitt to our body, in which knitting we arn made sensual. And thus in our substance we arn full and in our
sensualite we faylyn, which faylyng God will restore and fulfill be werkyng mercy
and grace plenteously flowand into us of His owne kynd godhede. And thus His
kinde godhede makith that mercy and grace werkyn in us, and the kind godhede
that we have of Him abilith us to receive the werking of mercy and grace.
I saw that our kind is in God hole, in which He makyth diverssetis flowand out
of Him to werkyn His will, whom kind kepith, and mercy and grace restorith
and fulfillith. And of these non shall perishen. For our kind which is the heyer
part is knitt to God in the makyng, and God is knitt to our kinde, which is the
lower partie in our flesh takyng, and thus in Crist our two kinds are onyd. For
the Trinite is comprehendid in Criste in whome our heyer partie is groundid and
rotid; and our lower partie, the Second Person hath taken, which kynd first to
Him was adyte. For I saw full sekirly that all the workes that God hath done, or
ever shall, wer ful knowen to Him and afornseen from without begynning. And
for love He made mankynd, and for the same love Himself wold be man.
The next good that we receive is our feith, in which our profittyng begynnyth;
and it commith of the hey riches of our kinde substance into our sensual soule.
And it is groundid in us, and we in that, throw the kynde goodness of God be
the werking of mercy and grace; and therof commen al other goods be which we
arn led and savid. For the commandements of God commen therein, in which
we owe to have two manner of understondyng, which are His bidding, to love
them and to kepyn. That other is that we owe to knowen His forbyddings, to
haten and to refusen. For in these two is all our werkyn comprehendid. Also in
our feith commen the seven sacraments, ech folowing other in order as God
hath ordeyned hem to us, and al manner of vertues. For the same vertues that
we have receivid of our substance, gevyn to us in kinde be the goodness of God,
the same vertues be the werkyng of mercy arn geven to us in grace throw the
Holy Gost renued, which vertues and gyfts are tresurd to us in Jesus Christ. For
in that ilk tyme that God knitted Him to our body in the Maydens womb, He
toke our sensual soule; in which takyng, He us al haveyng beclosid in Him, He
onyd it to our substance, in which onyng He was perfect man. For Criste, havyng
knitt in Him ilk man that shall be savid, is perfit man.
Thus our Lady is our Moder in whome we are all beclosid and of hir borne in
Christe, for she that is moder of our Savior, is moder of all that shall be savid
in our Savior. And our Savior is our very moder in whom we be endlesly borne
and never shall come out of Him. Plenteously and fully and swetely was this
shewid. And it is spoken of in the first wher he seith we arn all in Him beclosid
and He is beclosid in us, and that is spoken of in the sixteenth shewing wher it
seith He sittith in our soule. For it is His likeyng to reygne in our understonding
blisfully, and sitten in our soule restfully, and to wonen in our soule endlesly, us
al werkeng into Hym, in which werkyng He will we ben His helpers, gevyng to
Him al our entendyng, lerand His loris, kepyng His lawes, desirand that al be
done that He doith, truely trosting in Hym. For sothly I saw that our substance
is in God.

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