We ought to enjoye that God wonyth in our soule and our soule in God, so that atwix God and our soule is nothing, but as it were al God; and how feith is ground of al vertue in our soule be the Holy Gost.
For the great and endless love
that God has for all mankind,
He makes no difference in His love
between the blessed soul of Christ
and the least soul that shall be saved.
For it is easy to believe and trust
Christ’s blessed soul dwells in the very height
of the glorious Godhead,
as I truly understand Him:
that where Christ’s blessed soul is,
is the substance of all the souls
that shall be saved by Him.
We ought to highly enjoy God dwelling in our soul,
and much more highly enjoy our soul dwelling in God.
Our soul is made God’s dwelling place,
and the soul’s dwelling place is God,
who is not made.
It is high understanding to see inwardly and know
that God our maker dwells in our soul.
And higher still to see inwardly and know
that our soul, which is made, dwells in Gods substance,
and that of God’s substance we are what we are.
And I saw no difference atwix God and our substance, but as it were al God; and yet myn understondyng toke that our substance is in God; that is to sey, that God is God, and our substance is a creture in God.
I saw no difference between God and our substance,
as though it were all God;
yet I understood that our substance is in God;
that God is God,
and our substance is a creature in God.
For the almighty truth of the Trinity is our father,
He made us and keeps us in Him.
And the deep wisdom of the Trinity is our mother
in whom we are all enclosed.
And the high goodness of the Trinity is our lord,
in Him we are enclosed,
and He in us.
We are enclosed in the Father,
we are enclosed in the Son,
we are enclosed in the Holy Ghost;
the Father is enclosed in us,
the Son is enclosed in us,
the Holy Ghost is enclosed in us –
All-might, All-wisdom, All-goodness:
one God, one Lord.
And our feith is a vertue that comith of our kynd substance into our sensual
soule be the Holy Gost in which all our vertuys comith to us, for without that
no man may receive vertue.
And our faith is a virtue
coming of our kindred substance into our sensual soul
by the Holy Ghost in whom all our virtues come to us;
without whom no man may receive virtue.
It is only right understanding, with true belief,
and secure trust in our being, that we are in God,
and God, which we do not see, is in us.
And this virtue,
with all else that God has ordained to us,
works great things in us.
Christ’s mercifull working is graciously in us;
we are of one mind with Him
through the gifts and virtues of the Holy Ghost.
This makes us Christ’s children,
living Christian lives.
Christ is our wey, ledand and presenting us to the Fader; and forwith as the soule is infusid in the body, mercy and grace werkyn. And how the Second Person toke our sensualite to deliver us from duble deth.
And so Christ is our way,
securely leading us in His laws,
and in His body bearing us mightily up into Heaven.
For I saw that Crist,
us al havand in Him that shal be savid be Him,
worshipfully presentith His Fader in Hevyn with us;
which present ful thankfully His Fader receivith
and curtesly gevith it to His Son Jesus Criste,
which geft and werkyng is joye to the Fader
and bliss to the Son
and pleasure to the Holy Gost.
For I saw that Christ,
having us all in Him that shall be saved by Him,
worshipfully presents us to His Father in Heaven;
which present His Father receives, fully, thankfully,
and courteously gives it to His Son Jesus Christ,
which gift brings joy to the Father,
bliss to the Son,
and pleasure to the Holy Ghost.
And of all things that we should do,
our Lord likes most that we delight in this joy
which is in the blisfull Trinity because of our salvation.
This was seen in the ninth shewing,
where it speaks more of it.
And notwithstanding all our feeling, woe or well,
God wishes us to understand and to trust
that we are more truly in Heaven
than in earth.
Our faith comes of the kind love of our soul,
and of the clear light of our reason,
and of the steadfast mind
which we have from God in our first making.
And when our soul is breathed into our body,
in which we are made sensual,
at once mercy and grace begin to work,
having care and keeping of us with pity and love;
in this the Holy Gost forms in our faith
the hope that we shall come again in Heaven
in the virtue of Christ,
increased and fulfilled throough the Holy Ghost.
Thus I understood that the sensual soul is grounded
in the Father’s kindred, mercy, and grace,
which ground enables us to receive gifts
that lead us to endless life.
For I saw full securely
that our substance is in God
and God is in our sensual soul;
for just as our soul is made sensual,
just so it is the city of God,
ordained by Him from outside the beginning,
into which city He comes
and shall never leave it.
For God is never out of the soul
in which He dwells blissfully without end.
And this was seen in the sixteenth shewing
where it said,
the place that Jesus takes in our soul,
He shall never leave.
And all the gifts that God may give to creatures,
He hath given for us to His Son, Jesus,
which gefts he, dwelling in us,
has enclosed in Him
until the time that we have waxed and grown –
our soul with our body,
and our body with our soul,
neither of them taking help from the other,
until we are fully grown.
And then in ground of our nature,
with the working of mercy,
the Holy Ghost graciously breathing into us
gifts leading to endless life.
And thus was my understanding led by God
to see in Him and understand,
to perceive and know,
that our soul is made a trinity –
like to the unmade blisfull Trinity,
known and loved from outwith beginning,
and in the making, unitedto the Maker,
as has been said.
This sight was full sweet and marvelous to behold,
peaceful and restfull, secure and delectable.
And for the worshipfull union between the soul and body,
that was made by God, it must needs 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 man’s lower nature,
of which the highest was united to Him in the first making.
And these two parts were in Christ,
the higher and the lower,
The higher part was one in peace with God
in full joy and bliss.
The lower part, the sensual nature,
suffered for the salvation of mankind.
These two parts were seen and felt in the eighth shewing
in which my body was filled with the sense
of Christ’s passion and death.
And ferthermore, with this was a sotil feling
and privy inward syte
of the hey parte that I was shewed
in the same tyme, wher I myte not,
for the mene profir, lokyn up onto Hevyn,
and that was for that mytye beholdyng of the inward lif,
which inward lif is that hey substance,
that pretious soule,
which is endlesly enjoyand in the Godhede.
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 thuss I saw full sekirly that it is ridier to us to cum to the knowyng of
God than to knowen our owne soule, for our soule is so deepe groundid in God
and so endlesly tresurid that we may not cum to the knowing therof till we have
first knowing of God which is the maker to whom it is onyd. But notwithstondyng,
I saw that we have of fulhede to desiren wisely and treuly to knowen our owne
soule, wherby we are lernid to sekyn it wher it is, and that is in God. And thus
be gracious ledyng of the Holy Gost, we should knowen hem both in on. Whither
and we be sterid to knowen God or our soule, they arn both good and trew. God
is nerer to us than our owen soule, for He is ground in whom our soule stond-
ith, and He is mene that kepith the substance and the sensualite to God so that
thai shall never departyn.
For our soule sittith in God in very rest, and our soule stondith in God in
very strength, and our soule is kindly rotid in God in endles love. And therfore
if we wil have knowlidge of our soule and comenyng and daliance therwith, it
behovith to sekyn into our Lord God in whom it is inclosid. And of this inclos
I saw and understode more in the sixteenth shewing, as I shall sey. And anempts
our substaunce and sensualite, it may rytely be clepid our soule, and that is be
the onyng that it hath in God. The worshipfull cyte that our Lord Jesus sittith
in, it is our sensualite, in which He is inclosid; and our kindly substance is
beclosid in Jesus with the blissid soule of Criste sitting in rest in the Godhede.
And I saw full sekirly that it behovith neds to be that we shuld ben in longyng
and in penance into the time that we be led so depe into God that we verily and
trewly knowen our own soule. And sothly I saw that into this hey depenes, our
good Lord Himselfe ledith us in the same love that He made us, and in the
same love that He bowte us be mercy and grace throw vertue of His blissid
passion. And notwithstondyng al this, we may never come to full knowyng of
God till we know first clerely our owne soule. For into the tyme that it is in the
full myts we may not be al ful holy, and that is that our sensualite be the vertue
of Crists passion be browte up to the substance, with al the profitts of our trib-
ulation that our Lord shall make us to gettyn be mercy and grace. I had in partie
touching; and it is grounded in kynde. That is to sey, our reson is groundid in
God which is substantial heyhede. Of this substantial kindhede mercy and grace
springith and spredith into us, werking al things in fulfilling of our joy. These arn
our grounds in which we have our incres and our fulfilling. For in kind we have
our life and our beyng; and in mercy and grace we have our incres and our ful-
filling. These be three propertes in on goodnes, and wher on werkith, all werkyn
in the things which be now longyng to us. God will we onderstond, desirand of al
our hert and al our strength to have knowing of hem more and mor into the time
that we ben fulfillid. For fully to knowen hem and clerely to sen hem is not ell
but endless joy and bliss that we shall have in Hevyn, which God will they ben
begun here in knowing of His love. For only be our reson we may not profit-
teyn, but if we have verily therwith mynd and love; ne only in our kindly ground
that we have in God we may not be savid, but if we have connyng of the same
ground, mercy, and grace. For of these three werkynges altogeder we receive all
our goodnes, of the which the first arn goods of kynd. For in our first makyng
God gaf us as ful goods and also greter godes as we myte receivin only in our
spirite. But His forseing purpos in His endles wisdam wold that we wern duble.