3 1822024620460
/
LIBRARY
UNIVERSITY OF
CALIFORNIA
SAN DIEGO
jr.
Social Sciences & Humanities Library
University of California, San Diego
Please Note: This item is subject to recall.
Date Due
3 1822024620460
COMFORTABLE WORDS
FOR CHRIST'S LOVERS
COMFORTABLE WORDS
FOR CHRIST'S LOVERS
BEING THE VISIONS AND VOICES
VOUCHSAFED TO
LADY JULIAN
RECLUSE AT NORWICH IN 1373
TRANSCRIBED AND EDITED
FROM THE RECENTLY DISCOVERED MANUSCRIPT
(Brit. Mus. Addit. 37,790)
BY THE
REV. DUNDAS HARFORD, M.A.
Vicar of Emmanuel, West End, Hampstead
LONDON : H. R. ALLENSON, LIMITED
RACQUET COURT, FLEET STREET, E.C.
N.B. From the opposite table it will be readily
possible to refer to the parallel passages in Miss
Grace Warrack's Edition (based on the Sloane
manuscripts, sometimes in the notes referred to as
"B") or in Father Tyrrell's (based on the Paris
manuscript, referred to as " P.")
CONTENTS
PAGE
Sloane MSS. INTRODUCTION BY THE EDITOR . 7
and Paris MS. BIBLIOGRAPHY .... 14
CHAP, i, 2 INTRODUCTION BY THE COPYIST . 16
,, 2* CHAPTER I. HER THREE DESIRES 17
,,3 ,, II. SICKNESS AND LAST
BITES ... 22
,, 3*, 4 ,, III. VISION OP THE CROWN
OF THORNS . 27
,, 5 IV. THE LITTLENESS OF
THE KOSMOS . 30
,, 7, 8* ,, V. Six THINGS SEEN . 35
>, 8 *i 9" VI. OF BROTHERLY LOVE 38
,, 9*, 8* ,, VII. THREE METHODS OF
THE REVELATIONS . 43
10-13 VIII. THE POWER OF THE
PASSION - 46
,, 14, 15 ,, IX. UPS AND DOWNS OF
WEAL AND WOE . 52
,, 16-19" ,, X. "THE FELLOWSHIP
OF His SUFFER-
INGS" ... 67
19-21 XI. ON CHOOSING ONLY
JESUS ... 63
5
Lady Julian's Teachings
Sloane MSS.
and Paris MS. PAGE
CHAP. 22, 23 CHAPTER XII. THREE HEAVENS . 68
,, 24-28 XIII. THE PASSION, AND
THE PROBLEM OF
SIN ... 71
> 29, 30 ,, XIV. OF CONTENTMENT IN
THE ATONEMENT . 78
31-33 ,, XV. ALL THINGS WELL . 82
34-37" > XVI. THE UNIVERSALITY
OF SIN ... 85
.. 37*- 39 XVII. THE SCOTTRGE AND
SALVE OF SIN . 88
,, 40 ,, XVIII. CHOOSE PAIN RATHER
THAN SIN . . 93
41-43 ,, XIX. CONCERNING PRAYER 96
64, 65 XX. SURE AND CERTAIN
HOPE . . .104
,,66 ,, XXI. REACTION AND NIGHT-
MARE . . . 110
,, 67, 68 ,, XXII. THE SOUL CHRIST'S
HOMELIEST HOME . 114
69-73" )i XXIII. SHE DEFIES THE
DEVIL AND SIN . 118
> 73*i 7 2 * ,1 XXIV. LOVE THE ANTIDOTE
TO IMPATIENCE . 124
74. 73 ,, XXV. FEAR GOD: FEAR
NOUGHT ELSE . 128
GLOSSARY ... 133
6
INTRODUCTION
I. THE MANUSCRIPT
i. A certain romantic interest attaches
to the MS. from which this version is
taken. It seems to have been seen by
Francis Blomefield before the middle of
the eighteenth century, and described
in his " History of Norfolk," vol. iv.
p. 81. By a curious mistake he gives
the date in the introduction (see below
p. 16) as "Mccccxlij," for "Mccccxiij,"
thus giving the Lady Julian's age at that
time as 100, instead of 71. This error
has misled all later writers upon Lady
Julian. The MS. was then lost to public
notice till 1909, when it was bought
by the British Museum at Lord
Amherst's sale.
7
Lady Julian's Teachings
ii. Comparison with the Paris and
Sloane MSS. (see Bibliography, page 14)
shows the recovered version to be very
much shorter than the type of text
represented by them. In the opinion of
the present Editor it is what might
be called the " first edition " of the
Revelations, and the longer form is
the outcome of the twenty years' sub-
sequent meditation, thought and experi-
ence, referred to in the 51st and in the
last chapters of the later version. It
has been suggested that it was ab-
breviated from them : it is here main-
tained that they were expanded from it.
II. THE AUTHOR
i. Of external or historical evidence
for Lady Julian's life we have none that
can be relied on. All that we know
of her is drawn from her writings.
ii. From the internal evidence we
learn that she was born about 1342 ;
8
Introduction
that she was a recluse, or anchoress, in
a cell attached to the church of St Julian,
Norwich ; fiaat in the year 1373, during
a serious sickness, from which she was
not expected to recover, she had vouch-
safed to her a series of visions, or revela-
tions, which were afterwards written
down and made public ; and that she
was still living in 1413.
iii. It is a fascinating personality
which is here revealed ; full of deep and
rich feeling : marked by singular fresh-
ness and naivete : strongly original and
individual : sympathetic and brimming
over with love : bold, even to rashness,
in thought and expression, while pro-
fessing loyal submission to Holy Church :
candid about her own defects : humble
as to her powers and attainments : full
of humanity, while caught up to wonder-
ful closeness to the Divine. Lady Julian
deserves to rank high amongst the great
mystics of the world.
9
Lady Julian's Teachings
III. THE VISIONS
Lady Julian gives two distinct accounts
of the manner of the revelations, both of
which deserve careful study.
i. In the first, twice set down, H she
describes three ways in which the teach-
ing was showed to her : (1) " By bodily
sight," as to which she says, "I have
said as I saw, as truly as I can": (2)
" By words formed in mine understand-
ing." She adds, "as for the words
formed, I have said them right as our
Lord showed me them" : (3) " By ghostly
sight. But the ghostly sight ... I may
never fully tell it." If an explanation
may be hazarded tentatively, she appears
to mean somewhat thus : ( 1 ) She seemed
to see visions with the outward eye : (2)
She seemed to receive in her quickened
Chap, vii., page 43, and chap, xxiii., page
122. (In the other Editions chaps, ix. and Ixxii. or
Ixxiii.)
10
Introduction
reasoning faculties verbal messages, dis-
tinctly formed in her mind : (3) By
spiritual intuition, or the " inner
Light," she saw fresh Divine truths,
she touched reality, she was "oned to
God."
ii. In the second, a " twenty years
after the time of the showing," she
candidly owns to a process of " develop-
ment," by which the original revelations
were enlarged to the dimensions shown
in the longer (and later) versions. She
tells of three stages in the revelations :
(1) " The beginning of teaching that I
understood therein in the same time " ;
(2) " The inward teaching that I have
understood therein since " ; (3) " All
the whole revelation from the beginning
to the end, which our Lord God . . .
bringeth oftentimes to the light of mine
understanding. And these three be so
* Not in the Amherst MS., but in the other
MSS., chap. li.
11
Lady Julian's Teachings
oned, as to my understanding, that I
cannot nor may dispart them." a
iii. The Amherst MS., here for the
first time printed, would seem to the
Editor to represent more nearly the
first freshness of the original " sub-
liminal uprush " ; the other versions,
especially chapters xliv. to Ixiii., and Ixxv.
to Ixxxviii., to have in them far larger
elements of subsequent study and medita-
tion. Each of the two types has thus a
character and value of its own.
iv. No attempt is here made to sum-
marise the mystical teachings of Lady
Julian. They will bring their own
message to those who " desire to be
Christ's lovers." There are " hard say-
ings " among them, mingled with " words
of eternal life." The wise will know
how rightly to divide them. Lady
Julian will be best understood by those
described by the copyist of Sloane MS.
a The italics are ours.
12
Introduction
3705, " whose hearts, like hers, do
flame in ye Love of our Dearest
Jesu."
IV. THE PRESENT EDITION
The Editor has tried to give the
original wording, wherever it would not
be positively misleading to the modern
reader. He has modernised the spelling.
For the punctuation, and the division
into paragraphs, he is alone responsible,
as there are few stops, and no breaks,
in the MS. He owes more than he can
say to Miss Grace Warrack's beautiful
edition of the longer version, which he
hopes that all readers will try to read
alongside of it. He has received kind
help from Miss Evelyn Underbill, Mrs
Graham Wilmot Brooke, Sir James
Murray, Mr J. A. Herbert, Professor
W. W. Skeat, and others, and Miss Grace
Warrack herself has given generous
encouragement.
13
Introduction
He is profoundly conscious of the
complex difficulties of the task he has
rashly ventured upon, and would be
grateful for any corrections of mis-
takes on the part of more competent
scholars.
Figures in the text refer reader to the glossary
at end, page 133.
BIBLIOGRAPHY OF LADY
JULIAN
I. MSS. i. Brit. Mus.
(1) Addit. MS., 37,790. [Mid-Fifteenth
Century.]
(2) Sloane, 2499. [Late Seventeenth Cen-
tury.]
(3) Sloane, 3705. [Mid-Eighteenth Cen-
tury.]
ii. Paris: Bibliotheque Nationale. Fonds
anglais, 40. [Sixteenth Century.]
II. Printed editions, i. From the Paris MS.
(1) Dom Serenus de Cressy, 1670.
14
Bibliography of Lady Julian
(2) Dom Serenus de Cressy, 1670 : Edited
by G. H. Parker, 1843.
(3) Ditto : Edited by Father Tyrrell.
(KeganPaul.) 1902.
ii. From Sloane MS., 2499.
(1) In " Mediaeval Library of Mystical
and Ascetical Works," Edition by
Rev. P. H. Collins (Th. Richardson),
1877.
(2) Miss Grace Warrack. (Methuen.)
1901.
(3) " Revelations de 1'Amour de Dieu.
Traduites par un Benedictin de
Farnborough." (Librairie H. Oudin.
Paris, 1909.)
(4) " All Shall be Well. " Selections from
the Writings of the Lady Julian of
Norwich, A.D. 1373. (Mowbray.)
15
INTRODUCTION, BY THE
COPYIST
HERE is a vision, showed by the good-
ness of God to a devout woman, and her
name is Julian, that is recluse at Nor-
wich, and yet is on life, anno domini,
Mccccxiij. In the which vision are full
many comfortable words, and greatly
stirring to all that desire to be Christ's
lovers.
16
COMFORTABLE WORDS
FOR CHRIST'S LOVERS
CHAPTER I
HER THREE DESIRES
I DESIRED three graces by the gift of
God.
The first was, to have mind (2) of
Christ's Passion.
The second was, bodily sickness.
The third was, to have of God's gift
three wounds.
As for the first, it came to my mind
with devotion. Methought I had great
feeling in the Passion of Christ ; but yet
I desired to have more by the grace of
God. Methought I would have been
at that time with Mary Magdalene,
B 17
Lady Julian's Teachings
and with others that were Christ's lovers,
that I might have seen bodily the Passion
of our Lord, that He suffered for me :
that I might have suffered with Him,
as others did that loved Him.
Notwithstanding that I believed
firmly a all the pains of Christ, as Holy
Church shows and teaches; and all the
paintings of crucifixes that are made,
by the grace of God, after the teaching
of Holy Church, to the likeness of
Christ's Passion, as far forth as man's
wit may reach; and notwithstanding
all this true belief, I desired a bodily
sight, wherein I might have more know-
ing of the bodily pains of our Lord and
Saviour, and of the compassion of Our
Lady, and of all His true lovers that
were believing His pains, that time and
since. For I would have been one of
them, and have suffered with them.
Other sight or showing of God I never
MS. sadlye.
18
Her Three Desires
desired, till the soul were departed (6)
from the body; for I trust* truly that
I should be safe ; and this was my
meaning. For I wished because of that
showing to have afterwards the more
true mind (2) in the Passion of Christ.
As for the second [desire], there came
into my mind with contrition, freely
without any seeking, a wilful (8) desire
to have of God's gift a bodily sickness.
And I would that this bodily sickness
might have been so hard as unto death,
so that I might in the sickness receive
all my rites b of Holy Church, thinking
myself that I should die, and that all
that saw me might think the same.
For I wished to have no comfort of any
fleshly or earthly life. In this sickness
I desired to have all manner of pains,
bodily and ghostly, that I should have
if I should die : all the terrors and
tempests of fiends, and all manner of
MS. trayste. b JUS. ryghtynges.
19
Lady Julian's Teachings
their pains, save of the out-passing of
the soul. For I hoped that it might be
to me a speed (18) when I should die,
for I desired soon to be with my God.
These two desires of the Passion, and
of the sickness I desired with a con-
dition ; for methought that it passed
the common course of prayers ; and
therefore I said : " Lord, Thou knowest
what I would. If it be Thy will that I
have it, grant it me. And if it be not
Thy will, good Lord, be not displeased,
for I will nought but as Thou wilt."
This sickness desired I in my thought
that I might have it when I were thirty
years old.
As for the third [desire], I heard
a man tell of Holy Church of the story
of Saint Cecilia. In the which showing I
understood that she had three wounds
with a sword in the neck, with the which
she pined to her death. By the stirring
(1) of this I conceived a mighty desire,
20
Her Three Desires
praying our Lord God that He would
grant me three wounds in my life time :
that is to say, the wound of contrition,
the wound of compassion, and the wound
of wilful (8) longing towards God.
Right as I asked the other two with a
condition, so I asked the third without
any condition. These two desires before-
said passed from my mind. And the
third dwelled continually.
CHAPTER II
SICKNESS AND LAST RITES
AND when I was thirty winters old and
a half, God sent me a bodily sickness,
in the which I lay three days and three
nights. And on the fourth night I
received all my rites of Holy Church,
and thought not to have lived till day.
And after this I (10) languored forth
two days and two nights. And on the
third night I thought ofttimes to have
passed [away] ; and so thought they
that were about me. But in this I
was right sorry, and loth to die ; but not
for anything that was in earth that
meliked (n) to live for, nor for any-
thing that I was afraid for ; for I trusted
in God. But it was because I would
22
Sickness and Last Rites
have lived to have loved God better and
longer time, that I might by the grace
of that living have the more knowing
and loving of God in the bliss of heaven.
For methought all the time that I should
have lived here, so little and so short
in the regard of endless bliss.
I thought thus : " Good Lord, may
my living be no longer to Thy worship ? "
And I was answered in my reason, and
by the feelings 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 endured till day ; and by
then was my body dead from the midst
downward, as to my feeling. Then was
I stirred (1) to be set upright, leaning
with clothes to my head, for to have
the more freedom of my heart to be at
God's will and thinking on Him while
my life should last.
And they that were with me sent for
the parson my curate to be at mine
23
Lady Julian's Teachings
ending. He came, and a child with
him ; and brought a cross. And by
then I had set mine eyes, and might (is)
not speak. The parson set the cross
before my face, and said, "Daughter, I
have brought thee the image of thy
Saviour. Look thereupon, and comfort
thee therewith in reverence of Him that
died for thee and me."
Methought then that I was well, a
for mine eyes were set upward into
heaven, whither I trusted for to come.
But, nevertheless, I assented to set mine
eyes on the face of the crucifix, if I
might, for to endure longer till the time
of mine ending. For methought I
might longer endure to look straight
for ward b than upright.
After this my sight began to fail, and
it was all dark about me in the chamber,
and murky, as it had been night, save
* i.e. that it was well with me as I was.
b J/&,evyn forthe.
24
Sickness and Last Rites
that in the image of the cross there held
a common light ; a and I wist never
how all that was beside the cross was
ugly to me, as if it had been much
occupied with fiends.
After this the upper part of my body
began to die, as to my feeling. My
hands fell down on either side ; and also
for lack of power b my head settled
down on one side. The most pain that
I felt was shortness of breath and failing
of life. Then thought I truly to have
been at the point of death.
And in this suddenly all my pain was
away from me, and I was as c whole,
and especially in the upper part of my
body, as ever I was before or after. I
marvelled at this change, for methought
it was a secret d working of God, and
* Probably she means, "the daylight seemed
to linger," or, possibly, (t there held" may be Middle
English for " there poured." The other MSS. read,
" I beheld." b MS. " unpowere."
MS. alle. d MS. prive.
25
Lady Julian's Teachings
not of nature.* And yet by the feeling
of this ease I trusted never the more
that I should live. And the feeling of
this ease was not full ease to me, for
methought I had liefer have been de-
livered of this world, for my heart was
set thereon. b
* MS. kynde. b MS. wilfulle thereto.
26
CHAPTER III
VISION OF THE CROWN OF THORNS
AND suddenly came into my mind that
I should desire the second wound, a of
our Lord's gift and of His grace: that
He would fulfil my body with mind (2)
and feeling of His blessed Passion, as I
had before prayed. For I would that
His pains were my pains, with compas-
sion, and afterward longing towards
God. b Thus methought that I might
with His grace have His wounds that
I had before desired.
But in this I desired never any bodily
sight, nor any manner of showing of
God, but such compassion as methought
* i.e. " compassion," or fellow-feeling, p. 21.
b i.e. the " third wound."
27
Lady Julian's Teachings
a kind (14) soul might have with our
Lord Jesus, that would for love become
mortal* man. With Him I desired to
suffer, living in mortal body, as God
would give me grace.
And in this suddenly I saw the red
blood trickle down from under the
Garland, all hot, freshly, plentifully and
lively, right as methought that it was
in that time that the Garland of Thorns
was thrust on His blessed head. Right so,
both God and man, He suffered for me.
I conceived truly and mightily that it
was Himself that showed it me without
any mean; b and then I said, "Bene-
dicite Domine." This I said reverently
in my meaning with a mighty voice.
And full greatly I was astonished for
wonder and marvel that I had, that He
would be so homely with a sinful creature,
living in this wretched flesh.
MS. dedly ; and so elsewhere.
h Or intermediary.
28
Vision of the Crown of Thorns
Thus I took it for that time that our
Lord Jesus, of His courteous love,
would show me comfort before the time
of my temptation, for methought it
might be well a that I should, by the
sufferance of God, and with His keeping,
be tempted of fiends before I died.
With this sight of His blessed Passion,
with the Godhead that I saw in mine
understanding, I saw that this was
strength enough for me yea, for all
creatures living that should be safe
against all the fiends of hell, and against
all ghostly (9) enemies.
* Perhaps for " well be."
29
CHAPTER IV
THE LITTLENESS OF THE KOSMOS
AND this same time that I saw this
bodily sight, our Lord showed me a
ghostly (9) sight of His homely loving.
I saw that He is to us all-thing that is
good and comfortable to our help. He
is our clothing : for love wraps us and
winds us, embraces us a and all betakes
us, b and hangs about us for tender
love, that He may never leave us. And
so in this sight I saw truly that He is
all -thing that is good, as to mine under-
standing.
And in this He showed me a little
thing, the quantity of a hazel-nut, lying
* MS. halses us.
'' MS. alle be teches us = lays hold of us.
30
The Littleness of the Kosmos
in the palm of my hand ; and, to my
understanding, it was as round as any
ball. I looked thereupon, and thought,
" What may this be ? "
And I was answered generally thus :
" It is all that is made."
I marvelled how it might last, for
methought it might fall suddenly to
nought for littleness. And I was
answered in mine understanding : "It
lasts, and ever shall, for God loves it."
And so hath all-thing its being through
the love of God.
In this little thing I saw three parts :
The first is that God made it.
The second is that He loves it.
The third is that God keeps it.
But what is that to me ? Truly [that
He is] the Maker, the Lover, the Keeper ;
for till I am substantially oned to Him,
I may never have love, rest nor true
bliss that is to say, that I be so fastened
to Him that there be right nought that
31
Lady Julian's Teachings
is made betwixt my God and me. And
who shall do this deed ? Truly He
Himself by His mercy and His grace,
for He has made me thereto, and bliss-
fully restored me.
In this God brought Our Lady to mine
understanding. I saw her spiritually a
in bodily likeness a simple maiden and a
meek, young of age, in the stature that
she was when she conceived. Also God
showed me in part the wisdom and the
truth of her soul ; wherein I understood
[the] reverent beholding in which she
beheld her God that is her Maker,
marvelling with great reverence that He
would be born of her that was a simple
creature of His making. And this
wisdom of truth, knowing the greatness
of her Maker, and the littleness of
herself that is made, made her for to say
meekly to the Angel Gabriel, " Lo, me
here, God's handmaiden 1 "
a MS. gastelye.
. 32
The Littleness of the Kosmos
In this sight I saw truly that she is
more than all that God made beneath
her in worthiness and in fulness. For
above her is nothing that is made but
the blessed manhood of Christ.
This little thing that is made, that is
beneath our Lady Saint Mary, God
showed it unto me as little as it had
been a hazel-nut. Methought it might
have fallen for littleness.
In this blessed revelation God showed
me three noughts, of which noughts this
is the first that was showed me of this
needs each man and woman to have
knowing that desires to live contem-
platively that it pleases him to [count
as] nought* all -thing that is made,
for to have the love of God that is
unmade.
For this is the cause why they that
are occupied wilfully in b earthly busi-
* MS. " that hym lyke to nought."
b i.e. set their hearts on.
C 33
Lady Julian's Teachings
ness, and evermore seek worldly weal,
are not here of His in a heart and in
soul, for they love and seek here rest
in this thing that is so little, wherein
is no rest, and know not God, that is
Almighty, All-wise, and All-good, for
He is true rest.
God willeth to be known, and it
pleases Him that we rest in Him. For all
that is beneath Him suffices not to us.
And this is the cause why no soul is
rested, till it be noughted b of all that is
made. When he is noughted b for love
to have Him that is all that is good,
then is he able to receive ghostly rest.
B. Sf P. MSS. " in ease of."
b i.e. emptied, or stripped.
34
CHAPTER V
SIX THINGS SEEN
AND in that time that our Lord showed
this that I have now said in ghostly
sight, I saw the bodily sight lasting
of the plenteous bleeding of the
head. And as long as I saw that
sight I said oftentimes, Benedicite
Dominus.
In this first showing of our Lord I
saw six things in mine understanding.
The first is the tokens of His blissful
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, and is, and ever shall
35
Lady Julian's Teachings
be, All-Mighty, All-Wisdom, and All-
Love.
The fourth is all-thing that He has
made. It is great a and fair and large
and good. But the cause why it showed
so little to my sight was because I saw
it in the presence of Him that is its
Maker. For to a soul that sees the
Maker of all - thing, all that is made
seemed full little.
The fifth is that He has made all-thing
that is made for love, and through the
same love it is kept, and ever shall be
without end, as it is before said.
The sixth is that God is all-thing that
is good, and the goodness that all-thing
has is HE.
And all this our Lord showed me in
the first sight, and gave me space and
time to behold it. And the bodily
sight ceased b ; and the ghostly sight
dwelt in mine understanding ; and I
MS. mykille. b MS. stynted.
36
Six Things Seen
abode with reverent dread, joying in
that I saw, and desiring, as far as I
durst, to see more if it were His will,
or [to see] the same for longer time.
87
CHAPTER VI
OF BROTHERLY LOVE
ALL that I say of myself I mean [also] in
the person of all mine even- Christians a ;
for I am taught in the ghostly showing
of our Lord that He means so.
And therefore I pray you all for God's
sake, and counsel you for your own profit,
that ye leave the beholding of the
wretched, worldly, sinful creature that
it was showed unto, and that ye mightily,
wisely, lovingly and meekly behold
God, that of His courteous love, and of
His endless goodness, would show gener-
ally b this vision, to comfort us all.
And ye that hear and see this teaching
* i.e. " fellow-Christians," and so elsewhere.
b i.e. " to all alike," and so elsewhere.
88
Of Brotherly Love
that is from Jesus Christ to edification
of your soul, it is God's will and my
desire that ye take it with as great joy
and liking (17) as if Jesus had showed it
to you, as He did to me.
Because of a the showing I am not
good, but [only] if I love God the better.
And so may, and so should, each man
do that sees it and hears it with good
will and true meaning. And so is my
desire that it should be to every man the
same profit that I desired to myself,
and thereto was stirred (1) of God in the
first time when I saw it for the profit
of many others. For truly it was not
showed unto me for that God loves me
better than the least soul that is in grace.
For I am sure there are full many that
never had showing nor sight but of the
common teaching of Holy Church, that
love God better than I. For if I look
singularly (16) to myself, I am right
MS. for.
89
Lady Julian's Teachings
nought ; but in general I am in oneness
of charity with all mine even- Christians ;
for in this oneness of charity stands
the life of all mankind that shall be
safe.
For God is all that is good, and God
has made all that is made, and God loves
all that He has made. And if any man
or woman depart (6) his love from any
of his even- Christians, he loves right
nought, for he loves not all. And so
at that time he is not safe, for he is not
in peace.
And he that generally (15) loves his
even-Christians, he loves all that is.
For in mankind that shall be safe is
comprehended all that is, all that is
made, and the Maker of all. For in
man is God ; and so in man is all. And
he that thus generally loves all his even-
Christians, he loves all. And he that
loves thus, he is safe. And thus will I
love, and thus I love ; and thus I am
40
Of Brotherly Love
safe ; for I mean in a the person of my
even-Christians.
And the more I love of this loving
while I am here, the more I am like to the
bliss that I shall have in heaven without
end that is, God, that of His endless
love would become our Brother, and
suffer for us. And I am sure that he
that beholds it thus, he shall be truly
taught and mightily comforted, if he
needs comfort.
But God forbid that ye should say,
or take it so, that I am a teacher, for
I mean not so no, I meant never so.
For I am a woman unlearned, b feeble
and frail ; but I know well this that I
say I have it of the showing of Him that
is Sovereign Teacher. But truly charity
stirs me to tell you it. For I would God
were known, and my even- Christians
sped (is), as I would be myself, to the
more hating of sin and loving of God.
or, have in mind. b MS. leued.
41
Lady Julian's Teachings
But, because I am a woman, should I
therefore leave [it alone], that I should
not tell you the goodness of God, since
I saw in the same time that it is His will
that it be known ? And that shall ye
well see in the same matter that follows
after, if it be well and truly taken.
Then shall ye soon forget me that am
a wretch, and do a so that I let (21) you
not, and behold Jesus that is Teacher
of all.
I speak of them that shall be safe,
for in this time God showed me none
other ; but in all things I believe as
Holy Church teaches. For in all things
this blessed showing of our Lord I beheld
it as one in God's sight. And I under-
stood nothing therein that astonishes b
me, nor lets (21) me of the true teaching
of Holy Church.
MS. dose. b MS. stonez.
42
CHAPTER VII
THREE METHODS OF THE
REVELATIONS
ALL this blessed teaching of our Lord
God was showed to me in three parts a :
that is, by bodily sight, and by word
formed in mine understanding, and by
ghostly sight. But the ghostly sight
I may not, and can not, show it unto
you as openly and 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
ghostly and more sweetly than I can
or may tell it you. And so may it be,
for we are all one in love.
cf. p. 122.
43
Lady Julian's Teachings
And in all this I was much stirred (1)
in charity to mine even- Christians, that
they might all see and know the same
that I saw, for I would that it were
comfort to them all, as it is to me. For
this sight was showed in general, and
nothing in special.
Of all that I saw, this was the most
comfort to me, that our Lord is so homely
and so courteous. And this most filled
me with liking (17) and security in
soul.
Then said I to the folk that were with
me : " It is to-day Doomsday with me."
And this I said because I thought to
have died. For that day that a man or
woman dies is he judged a as he shall be
without end.
This I said because I would they
loved God more, and set the less price
by the vanity of the world, for to make
MS. demed.
44
Methods of the Revelations
them to have mind (2) that this life is
short, as they might see in ensample
by me. For in all this time I thought
to have died.
CHAPTER VIII
THE POWER OF THE PASSION
AND after this I saw with bodily sight
the face of the crucifix that hung before
me, in which I beheld continually a part
of His Passion despite, spitting and
sowling a of His body, and buffeting
of His blessed face, and many languors
and pains, more than I can tell, and oft
changing of colour, and all His blessed
face at one time covered with b dry
blood. This I saw bodily and heavily
and darkly. And I desired more bodily
light, to have seen more clearly. And
I was answered in my reason that if God
would show me more, He should, but
I needed no light but Him.
* i.e. dragging about. b MS. closed e in.
46
The Power of the Passion
And after this I saw God in a point,
that is, in mine understanding. By
which sight I saw that He is in all-thing.
I beheld with advisement,* thinking and
knowing in that sight that He does all
that is done.
I marvelled in this sight with a soft
dread ; and thought, " What is sin ? "
For I saw truly that God doth all-thing,
be it never so little. And nothing is
done by hap nor by chance b ; but [by]
the endless foresight of the wisdom
of God. Wherefore it behoved me of
necessity to grant that all-thing that is
done is well done. And I was sure that
God does nothing. [It] was not showed
me what sin is nakedly by itself, as I shall
tell afterward.
And after this I saw, beholding, the
body plenteously bleeding, hot and
a MS. vysement b MS. eventure.
" probably " no sin," as B. &; P. MSS. There is
a footnote in the MS. , showing some confusion in
the meaning.
47
Lady Julian's Teachings
freshly and lively, right as I saw before
in the head. And this was showed me in
the seams a of scourging. And this came
so plenteously to my sight that methought
if it had been so in reality b for that time,
it would have made the bed all on blood,
and have passed over the side.
God has made waters plenteously in
earth to our service and to our bodily
ease, for tender love that He has to us.
But yet it pleases Him better that we
take fully His blessed blood to wash us
with from sin. For there is nothing d
that is made that it pleases Him so well
to give us, for it is so plenteous, and of
our nature. 6
And after this, ere God showed me
any wounds, 1 He suffered me to behold
longer both all that I had seen, and all
that was therein. And then, without
i.e. scars.
8 MS. on about.
MS. kynde.
b MS. kynde.
d -JfS. no lykoure.
' MSS.B. $ P. "words."
48
The Power of the Passion
voice and without opening of lips,
was formed in my soul this word :
" Herewith is the fiend overcome."
This word said our Lord, meaning
[thereby] His Passion, as He showed
me before.
In this our Lord brought to my mind
and showed me a part of the fiend's
malice, and the whole of his weakness a ;
and for that He showed me that His
Passion is the overcoming of the fiend.
God showed me that he has now the same
malice that he had before the Incarna-
tion. And however b sore " he travails,
and however b continually, [yet] he sees
that all chosen souls escape him worship-
fully (12) ; and that is all his sorrow.
For all that God suffers him to do turns
us to joy, and him to pain and to shame.
And he has as much sorrow when God
gives him leave to work, as when he
works not ; and that is because he may
MS, " fully his unmyght." b MS. "als."
D 49
Lady Julian's Teachings
never do as ill as he would ; for his
might is all locked in God's hand. Also
I saw our Lord scorn his malice, and
set him at nought*; and He will that
we do the same.
For this sight I laughed mightily, and
that made them to laugh that were about
me. And their laughing was pleasing to
me. I thought I would mine even-
Christians had seen as I saw ; then should
they all have laughed with me. But I
saw not Christ laugh. Nevertheless, He
is pleased that we laugh in comforting
of us, and are joying in God that the fiend
is overcome.
And after this I fell into seriousness, 13
and said : "I see, I see three things
game, scorn, and earnest.
" I see game, that the fiend is overcome.
" And I see scorn, that God scorns him,
and he shall be scorned.
* MS. nought him.
b MS. in to a sadde hetc.
50
The Power of the Passion
" And I see earnest, that he is overcome
by the Passion of our Lord Jesus Christ,
and by His Death that was done full
earnestly and with sad (4) travail."
After this our Lord said : "I thank
thee for thy service, and for thy travail,
and especially in thy youth."
51
CHAPTER IX
UPS AND DOWNS OF WEAL AND WOE
GOD showed me three degrees of bliss
that each soul shall have in heaven, that
wilfully (8) has served God in any degree
here in earth.
The first is the worshipful (12) thanking
of our Lord God that he shall receive,
when he is delivered from pain. This
thanks is so high and so worshipful (12)
that it seems to him to fill him, a though
there were no more bliss. For methought
that all the pain and travail that might
be suffered of all living men might not
have deserved the thanks that a man
shall have that wilfully (8) has served
God.
* MS. hym thynke it fylles hym.
52
Weal and Woe
The second is, that all the blessed
creatures that are in heaven shall see
that worshipful (12) thanking of our
Lord God ; and He makes his service
known to all that are in heaven.
The third is, that as new and as pleas-
ing as it is received at that time, right
so shall it last without end.
I saw that goodly and sweetly was this
said and showed to me, that the age of
every man shall be known in heaven, and
[he shall be] rewarded for his wilful (s)
service and for his time ; and especially
the age of them that wilfully (8) and
freely offer their youth to God is pass-
ingly (19) rewarded and wonderfully
thanked.
And after this our Lord showed me a
sovereign ghostly (9) liking (17) in my soul.
In this liking I was fulfilled with ever-
lasting sureness, mightily fastened with-
out any dread. This feeling was so
glad to me, and so goodly, that I was in
53
Lady Julian's Teachings
peace, in ease, and in rest, so 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 myself, and irksomeness
of my life, that scarcely I could have
patience to live. There was none ease,
nor any comfort to my feeling, but hope,
faith, and charity. And these I had in
truth, but full little in feeling. And
anon after* God gave me again the
comfort and the rest in soul, liking (17)
and sureness so blissful and so mighty
that no dread, no sorrow, no pain bodily
or ghostly that might be suffered,
should have distressed me. And then
the pain showed again to my feeling,
and then the joy, and then the liking (17) ;
and now the one, and now the other,
divers times, I suppose about twenty
times.
* i.e. after a while.
54
Weal and Woe
And in the time of joy I might have
said with Paul, " Nothing shall depart (6)
me from the charity of Christ."
And in pain I might have said with
Saint Peter, " Lord, save me, I perish."
This vision was showed me to teach
me, as I understand,* that it is needful
to every man to feel on this wise some
time to be in comfort, and some time to
fail and be left to himself. God will
that we know that He keeps us ever
alike secure in weal and in woe, and
loves us as much in woe as in weal.
And some time for the profit of his soul
a man is left to himself, although b
sin is not the cause ; for in this time I
sinned not wherefore I should be left
to myself ; and also I deserved not to
have this blissful feeling. But freely
God gives weal when He pleases, and
suffers [us to be] in woe sometimes ;
* MS. atte my undyrstandynge.
b MS. and to whethere = and nevertheless.
55
Lady Julian's Teachings
and both is of 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. Therefore it is not God's
will that we follow the feelings of pain
in sorrowing and in mourning, for they
but suddenly pass over ; and hold us in
endless liking (17), that is, God Almighty,
our Lover and Keeper.
56
CHAPTER X
"THE FELLOWSHIP OF HIS
SUFFERINGS"
AFTER this Christ showed me a part of
His Passion, near His dying. I saw that
sweet face, as it were, dry and bloodless
with pale dying; then more dead pale,
languoring ; and then turned more dead
into blue ; and then more blue as the
flesh turned more deeply dead. For
all the pains that Christ suffered in His
body showed to me in the blessed face,
as far forth as I saw it, and especially
in the lips. There I saw these four
colours, those that I saw beforehand
fresh and ruddy, lively and pleasing to
my sight. This was a heavy change,
to see this deep dying.
57
Lady Julian's Teachings
And also the nostrils* changed, and
dried to my sight. This long pining
seemed to me as if He had been a seven
night dying, b always suffering pain.
And methought the drying of Christ's
flesh was the most pain of His Passion,
and the last.
And in this dryness was brought to
my mind this word that Christ said :
" I thirst." For I saw in Christ a double
thirst ; one bodily, the other ghostly.
This word was showed to me for the
bodily thirst ; and for the ghostly thirst
was showed to me as I shall say after-
ward.
And for the bodily thirst I under-
stood that [which] the body had through
failing of moisture. For the blessed
flesh and bones were left alone without
blood and moisture. The blessed body
dried all one d long time, with wring-
5 MS. nese. b MS. dede.
c MS. of. d Possibly, alone.
58
" Fellowship of His Sufferings "
ing of the nails, and heaviness a of
the head, and weight of the body, with
a blowing of wind from without that
dried more and pined Him with cold,
more than my heart can think. And
all other such pains I saw that all is too
little that I can tell or say, for it may
not be told ; but each soul, after the
saying of Saint Paul, should feel in him
that in Christ Jesus [Phil. ii. 5. b ]
This showing of Christ's pains filled
me full of pains, for I knew well He
suffered not but once, but as He would
show it me, and fill me with mind [of it],
as I had desired before.
My mother, that stood amongst others
and beheld me, lifted up her hand before
my face to lock (6) mine eyes, for she
thought I had been dead ; or else I had
died. And this increased much my
* MS. paysynge.
b Wyclif : " and fele ye this thing in you : which
also in crist ihesus.'" c or close.
59
Lady Julian's Teachings
sorrow, for notwithstanding all my pains,
I would not have been letted (21) for love
that I had in Him ; and nevertheless a in
all this time of Christ's presence I felt
no pain but for Christ's pains. Then I
thought I knew fully for what pain it
was that I asked ; for methought that my
pains passed any bodily death. I thought :
" Is any pain in hell like this pain ? "
And I was answered in my reason
that despair is more, for that is ghostly
pain. But bodily pain [there] is none
more than this. How might my pain
be more than to see Him that is all my
life, all my bliss, and all my joy, suffer ?
Here felt I truly that I loved Christ
so much above myself, that methought
it had been a great ease to me to have
died bodily.
Herein I saw in part the compassion
of our Lady Saint Mary. For Christ
and she were so oned in love that the
* MS. and to whethere.
60
" Fellowship of His Sufferings "
greatness of her love was the cause of
the muchness* of her pain, for so much
as she loved Him more than all others,
her pain passed all others. And so 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
more than they did themselves.
Here I saw a great oneing betwixt
Christ and us ; for when He was in pain,
we were in pain ; and all creatures that
might suffer pain, suffered with Him.
And they that knew Him not, this was
their pain that all creatures, the sun
and the moon, withdrew their service ;
and so were they all left in sorrow for
the time.
And thus they that loved Him suffered
pain for love, and they that loved Him
not suffered pain for failing of comfort
of all creatures.
* MS. mykille hede.
61
Lady Julian's Teachings
In this time [that] I would have looked
upon the Cross, I was secure and safe.
Therefore I would not assent to put
my soul in peril; for beside the Cross
was no sureness, but ugliness of fiends.
Then had I a proffer in my reason as
if it had been friendly. I said to me, a
" Look up to heaven to His Father ! "
Then saw I well, with the faith that
I felt, that there was nothing betwixt
the Cross and heaven that might have
distressed me. And either it behoved
me to look up, or else to answer. I
answered and said : " Nay, I may not,
for Thou art mine Heaven."
This I said because I would not. For
I had liefer have been in that pain till
Doomsday than have come to Heaven
otherwise than by Him. For I knew
well He that bought me so sore should
unbind me when He would.
* Probably in error for " as if it had been friendly
said to me," as in the other editions.
62
CHAPTER XI
ON CHOOSING ONLY JESUS
THUS chose I Jesus for my Heaven,
Whom I saw only in pain at that time.
I liked no other Heaven than Jesus,
Who shall be my bliss when I am there.
And this has ever been a comfort to me,
that I chose Jesus to my Heaven, in all
time of passion and of sorrow. And
that has been a learning to me, that
I should evermore do so, and choose
only Him to my Heaven in weal and
in woe.
And thus saw I my Lord Jesus languor
a long time ; for the oneing of the God-
head for love gave strength to the man-
hood to suffer more than all men might.
I mean not only more pain only than all
63
Lady Julian's Teachings
men might suffer ; but only that He
suffered more pain than all men that
ever were from the first beginning to the
Last Day. No tongue may tell, nor
heart fully think, the pains that our
Saviour suffered for us, having regard
to the worthiness of the highest wor-
shipful King, and to His shameful
despiting and painful death. For He
that was highest and worthiest was
most fully noughted, most wittingly
despised.
But the love that made Him to suffer
all this, it passes as far all His pains,
as Heaven is above earth. For the
pains were a deed done in a time by the
working of love ; but love was without
beginning, and is, and ever shall be
without any end.
And suddenly, as I beheld in the
same Cross, He changed into blissful
cheer. The changing of His cheer
changed mine ; and I was as glad and
64
On Choosing only Jesus
merry as it was possible. Then brought
our Lord merrily to my mind : " What
is any point of thy pain or of thy grief ? "
And I was full merry.
65
CHAPTER XII
THREE HEAVENS
THEN said our Lord, asking : " Art
thou well content,* that I suffered for
thee ? " " Yea, good Lord," quoth I :
" Gramercy, b good Lord : blessed mayest
Thou be ! " " If thou be content,"
quoth our Lord, " I am content. It is
a joy and a bliss and an endless liking (17)
to me that ever I suffered Passion for
thee. For if I might suffer more, I
would suffer."
In this feeling mine understanding
was lifted up into Heaven ; and there
I saw three Heavens ; at which sight
I greatly marvelled.
MS, payde, and so throughout the chapter.
* *'.*. "grand merci/' many thanki.
66
Three Heavens
I thought I saw three Heavens ; and
all through* the blessed Manhood of
Christ. And none is more, none is less ;
none is higher, none is lower ; but even-
like in bliss.
For the first Heaven, Christ showed
me His Father ; but in no bodily likeness,
but in His property and in His liking. 1 *
The working of the Father is this that
He gives meed (22) to His Son Jesus
Christ. This gift and this meed (22)
is so blissful to Jesus, that the Father
might have given no meed that might
have pleased Him better.
For the first Heaven, that is the
bliss of the Father, showed to me as a
Heaven ; and it was full blissful. For
He is made full of bliss d with all the deeds
that He has done about our salvation.
Wherefore we are not only His through
* MS. of: perhaps = due to.
b ? condition. The other MSS. read, " working."
MS. blyssynge. d MS. fully blywede.
67
Lady Julian's Teachings
buying, but also by the courteous gift
of His Father. We are His bliss : we
are His meed (22) : we are His worship
(12) : we are His crown.
This that I say is so great bliss to
Jesus that He sets at nought His travail
and His hard Passion, and cruel and
shameful death. And in these words,
" If I might suffer more, I would suffer
more," I saw truly that if He might
die as often as for every man once that
shall be safe, as He did once for all,
love should never let Him have rest
till He had done it. And when He had
done it, He would set it at nought for
love. For all [seems to] Him * but little
in regard of His love.
And that showed He me well soberly b
(20) saying this word, " If I might
suffer more." He said not, " If it
* MS. " alle thynge hym " : probably in error for
" alle thynkyth hym."
" B. ^ P. read, " sweetly."
68
Three Heavens
were needful to suffer more"; but,
" If I might suffer more." For though
it be not needful, if* He might suffer
more, more He would.
This death and this work about our
salvation was [ordained] as well as He
might ordain it. It was done as worship-
fully (12) as Christ might do it. And in
this I saw a full bliss in Christ ; but this
bliss should not have been done fully,
if it might any better have been done
than it was done.
And in these three words " It is a
joy and a bliss and an endless liking (17)
to ME " were showed to me three
Heavens, as thus :
For the joy, I understood the pleas-
ance of the Father ; for the bliss, the
worship (12) of the Son; and for the
endless liking (17), the Holy Ghost. The
Father is pleased : the Son is worshipped :
the Holy Ghost is satisfied. 1 * Jesus wills
MS. "and." h MS. lykes.
69
Lady Julian's Teachings
that we take heed to this bliss, that
is in the blessed Trinity of our salvation,
and that we find as much satisfaction
in a His grace, while we are here. And
this was showed me in this word, " Art
thou well content ? " b By the other
word that Christ said, " If thou be
content, I am content," He showed me
the understanding as if He had said,
" It is joy and liking (17) enough to
me; and I ask nought else for my
travail, but that I might content thee."
Plenteously and fully was this showed
to me. Think also wisely of the great-
ness of this word " That ever I suffered
Passion for thee " for in that word
was a high knowing of love, and of
liking (17) that He had in our salvation.
* MS. lyke als mekylle with. h MS. payed.
70
CHAPTER XIII
THE PASSION, AND THE PROBLEM
OF SIN
FULL merrily and gladly our Lord looked
into His side, and beheld, and said this
word, " Lo, how I loved thee ! " as
if He had said, " My child, if thou
cannot look into My Godhead, see here
how I let open My side, and My heart
be cloven in two, and let out blood and
water, all that was therein. And this
pleases Me, and so will I that it do thee."
This showed our Lord to me to make
us glad and merry.
And with the same cheer and mirth
He looked down on the right side, and
brought to my mind where our Lady
71
Lady Julian's Teachings
stood in the time of His Passion, and
said : " Wilt thou see her ? " And I
answered and said : " Yea, good Lord,
gramercy, a if it be Thy will."
Ofttimes I prayed it, and thought to
have seen her in bodily likeness ; but I
saw her not so. And Jesus in that word
showed me a ghostly sight of her. Right
as I had before seen her little and simple,
right so He showed her then high and
noble and glorious and pleasant to Him
above all creatures. And so He wills
that it be known that all they that
joy in b Him should joy in b her, and
in the joy c that He has in her, and she
in Him.
And in that word that Jesus said,
" Wilt thou see her ? " methought I
had the most joy c that He might have
given me, with the ghostly showing that
He gave me of her. For our Lord showed
See note (6), p. 66. b M8. lyke in.
MS, lykynge.
72
The Passion, and Problem of Sin
me nothing in special but our Lady Saint
Mary. And her He showed me in three
times. The first was as she conceived ;
the second was as she were in her sorrows
under the Cross ; and the third was as
she is now in liking (17), worship (12),
and joy.
And after this our Lord showed Him-
self to me more glorified as to my sight
than I saw Him before. And in this I
was taught that each soul contemplative
to which is given to look [for] and seek
God, shall see her, and pass unto God by
contemplation. And after this teach-
ing homely, courteous, and blissful,
and very life ofttimes our Lord Jesus
said to me : " I it am that is highest.
I it am that thou loves. I it am that
thou likes. I it am that thou serves.
I it am that thou longs for. I it am that
thou desires. I it am that thou means.
I it am that is all. I it am that Holy
Church preaches thee and teaches thee.
73
Lady Julian's Teachings
I it am that showed Me before* to
thee."
These words I declare not but for each
man after the grace that God gives him,
in understanding and loving [to] receive
them in our Lord's meaning.
And after, our Lord brought to my
mind the longing that I had to Him
before ; and I saw that nothing letted (21)
me but sin. And so I beheld generally
in 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 before this time oft
I wondered why by the great, foreseeing
wisdom of God sin was not letted (21).
For then methought that all should have
been well.
This stirring (1) was much to forsake ;
and mourning and sorrow I made for it,
without reason or discretion, of full
great pride. And nevertheless Jesus
MS. are, i.e, ere.
74
The Passion, and Problem of Sin
in this vision informed me of all that
me needed. I say not that me needs
no more teaching ; for OUT Lord with the
showing has left me to Holy Church.
And I am hungry and thirsty and needy
and sinful ; and freely and willingly sub-
mit me to the teaching of Holy Church,
with all mine even-Christians, to the
end of my life.
He answered by this word, and said :
" Sin is behovely." a In this word " sin "
our Lord brought to my mind gener-
ally all that is not good the shameful
despite and the utter noughting that He
bare for us in this life and in His dying ;
and all the pains and passions of all His
creatures, ghostly and bodily (for we are
all in part noughted, and we should
* It is difficult to render satisfactorily this
phrase. Miss Warrack reads, " It hehoved that
there should be sin."
Compare Luke xxiv. 26, "Behoved it not the
Christ to suffer ? " In Lady Julian's mind sin and
suffering seem closely bound up.
75
Lady Julian's Teachings
be noughted following our Master Jesus,
till we be fully purged : that is to say,
till we be fully noughted of our own
mortal flesh, and of all our inward affec-
tions, which are not good ) ; and the be-
holding of this, with all the pains that
ever were, and ever shall be.
And this was showed me in a touch ;
and readily passed over into comfort.
For our good Lord God would not
that the soul were afeared by a this
ugly sight.
But I saw not sin ; for I believe
it has no manner of substance, nor
part of being ; nor it might not be
known but by the pains that it is
cause of.
And this pain, it is something, as to
my sight, for a time ; for it purges us,
and makes us to know ourselves, and
ask mercy. For the Passion of our
Lord is comfort to us against all this ;
MS. afford ede of.
76
The Passion, and Problem of Sin
and so is His blessed will to all that
shall be safe.
He comforts readily and sweetly by
His words, and says : " But all shall
be well, and all manner of things shall
be well." These words were showed
well tenderly, showing no more a of
blame to me, nor to any that shall be
saved. Then were it a great unkind-
ness 15 of me to blame or to wonder at
God for my sins, since He blames not me
for sin.
Thus I saw how Christ has compassion
of us for the cause of sin ; and right
as I was before with the Passion of
Christ fulfilled with pain and compassion,
so in this I was in part filled with com-
passion of all my even-Christians. And
then saw I that each kind compassion
that man has for his even-Christians with
charity, it is Christ in him.
B. % P., " manner."
b i.e. a very unnatural thing. c ? natural.
77
CHAPTER XIV
OF CONTENTMENT IN THE
ATONEMENT
BUT in this ye shall study, beholding
generally,* drearily and with mourn-
ing, saying thus to OUT Lord in my
meaning with full great dread : " Ah,
good Lord, how might all be well, for
the great harm that is come by sin to
thy creatures ? " And I desired, as I
durst, to have some more open declar-
ing, wherewith I might be eased in this.
And to this our blessed Lord answered
full meekly and with full lovely cheer,
and showed me that Adam's sin was the
most harm that ever was done, or ever
shall to the world's end. And also He
* '.. considering the matter at large.
78
Contentment in the Atonement
showed me that this is openly known
in all Holy Church on earth. Further-
more He taught me that I should be-
hold the glorious Atonement*; for this
atonement-making is more pleasing to
the blessed Godhead, and more worship-
ful to man's salvation, without com-
parison, than ever was the sin of Adam
harmful.
Then means (7) our blessed Lord thus
in this teaching, that we should take
heed to this : " For since I have made
well the greatest harm, it is My will that
thou know thereby that I shall make
well all that is less."
He gave me understanding of two
parts :
(1) The first 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, or that shall be, is compre-
* JUS. asethe.
79
Lady Julian's Teachings
hended in this part. Hereto are we
bidden of God, and drawn and coun-
selled and taught inwardly by the Holy
Ghost, and outwardly by Holy Church
by the same grace.
In this will our Lord that we be
occupied, enjoying in Him, for He enjoys
in us. And the more plenteously that
we take of this, with reverence and
meekness, the more we deserve thanks
from Him, and the more speed (is) to
ourselves. And thus may we say, en-
joying : " Our part is our Lord."
(2) The other part is shut off a from
us, and hidden that is to say, all that
is beside our salvation. For this is our
Lord's privy counsels ; and it belongs
to the Royal Lordship of God for to
have His privy counsels in peace ; and
it belongs to His servants, for obedience
and for reverence, not to wish to know
His counsels.
' MS. spared.
80
Contentment in the Atonement
Our Lord has pity and compassion of
us, for that some creatures make them-
selves so busy therein [i.e. about God's
counsels]. And I am sure if we knew
how much we should please Him, and
ease ourselves, for to believe it, we would.
The Saints in Heaven will to know
nothing but what our Lord will show
them ; and also their charity and their
desire is ruled after the will of our Lord.
And thus ought we to will, and not*
to be like to Him. And then shall we
nothing will nor desire but the will of
our Lord, as He does ; for we are all
one in God's meaning. And here was
I taught that we shall only enjoy in our
blessed Saviour Jesus, and trust in Him
for all things.
MS. ne.
V
81
CHAPTER XV
ALL THINGS WELL
AND thus our good Lord answered to all
the questions and doubts that I might
make, saying full comfortably on this
wise : "I will make all things well :
I shall make all things well : I may
make all things well ; and I can make all
things well. And thou shalt see thyself
that all things shall be well."
Where He says, He may, I understand
for the Father. And where He says,
He can, I understand for the Son. And
where He says, " I will" I understand
for the Holy Ghost. And where He
says, " I shall" I understand for the
unity of the blessed Trinity, three
Persons in a truth. And where He says,
82
All Things Well
" Thou shalt see thyself" I understand
the oneing of all mankind that shall be
safe into the blessed Trinity.
And in these iive words God wills
[that we] be closed in rest and in peace.
And thus has the ghostly thirst of Christ
an end. For this is the ghostly thirst
the love-longing. And that lasts, and
ever shall, till we see that Sight at
Doomsday. For we that shall be safe,
and shall be Christ's joy and His bliss,
are yet here, and shall be unto that Day.
Therefore this is the thirst the failing
of His bliss, that He has us not in Him
as wholly as He shall then have.
All this was showed me in the showing
of compassion ; for that shall cease at
Doomsday. Thus He hath ruth and
compassion of us, and He has longing
to have us. But His wisdom and His
love suffers not the end to come till
the best time.
And in these same five words before-
83
Lady Julian's Teachings
said : " I may make all things well,"
I understand a mighty comfort of all
the works of our Lord that are for to
come. For right as the blessed Trinity
made all things of nought, right so the
same blessed Trinity shall make well
all that is not well. It is God's will that
we have great regard to all the deeds
that He has done, for He wills that we
know thereby all that He shall do. And
that showed He me in this word that He
said, " And thou shalt see thyself that
all manner of things shall be well."
This I understand in two manners :
one, I am well content* that I know
it not : another, I am glad and merry,
for I shall know it. It is God's will
that we know that all shall be well in
general ; but it is not God's will that we
should know it now, but as it belongs to
us for the time. And that is the teaching
of Holy Church.
MS. payed.
84
CHAPTER XVI
THE UNIVERSALITY OF SIN
GOD showed me full great pleasance that
He has in all men and women that
mightily and meekly and worshipfully
receive* the preaching and the teach-
ing of Holy Church. For He is Holy
Church. For He is the Ground : He is
the Substance : He is the Teaching :
He is the Teacher : He is the End :
He is the Midst, b for which each
true soul travails. And He is known
and shall be known to each soul to whom
the Holy Ghost declares it. And I am
sure that all those that feel thus shall
speed (is), for they seek God.
MS. take. b ? meed. MS. myddes.
* MS. wharefore.
85
Lady Julian's Teachings
All this that I have now said, and
more that I shall say after, is comforting
against'sin. For first, when I saw that
[God] does all that is done, I saw not sin.
And then saw I that all is well. But
when God showed me sin, then said He,
"All shall be well." And when God
Almighty had showed me plenteously
and fully of His goodness, I desired of
a certain person that I loved, How it
should be with her. And in this desire
I letted (21) myself, for I was not taught
in this time.
And then was I answered in my reason,
as it were by a friendly man : " Take
it generally ; and behold the courtesy
of thy Lord God as He shows it to thee ;
for it is more worship (12) to God to
behold Him in all, than in any special
thing."
I assented, and therewith I learned
that it is more worship (12) to God to
know all things in general than to like
80
The Universality of Sin
in a any thing in special. And if I
should do wisely, after this teaching,
I should not be glad for anything in
special, nor distressed for any manner
of thing ; for " all shall be well."
God brought to my mind that I should
sin. And for liking (17) that I had in
beholding Him, I attended not readily
to that showing. And our Lord full
courteously abode till I would attend.
And then our Lord brought to mind,
with my sins, the sin of all mine even-
Christians in general, and nothing in
special.
* i. take pleasure in.
97
CHAPTER XVII
THE SCOURGE AND SALVE OF SIN
ALTHOUGH* our Lord showed me that
I should sin, by me alone I understood
all. In this I conceived a soft dread.
And to this our Lord answered me thus :
" I keep thee full surely." This word
was said to me with more love and sure-
ness of ghostly keeping than I can or
may tell. For, as it was before showed
me, " That I should sin," right so was
the comfort showed to me sureness of
keeping for all mine even- Christians.
What may make me more to love mine
even- Christians than to see in God that
He loves all that shall be safe, as it
were all one b soul ?
W Iff alia. b MS. a.
98
The Scourge and Salve of Sin
And in each soul that shall be safe
is a goodly will that never assented to
sin, nor ever shall. For as there is
an animal R will in the lower nature b
that may will no good ; so there is a
goodly will in the higher nature that
may will no evil, but ever good, no more
than the Persons of the blessed Trinity.
And this showed our Lord me in the
wholeness of love, that we stand in His
sight : yea, that He loves us now as
well whiles we are here, as He shall do
when we are There before His blessed face.
Also God showed me that sin is no
shame, but worship (12) to man. For
in this sight mine understanding was
lifted up into Heaven. And then came
verily to my mind David, Peter and
Paul, Thomas of India, and the Magdalen,
how they are known in the Church on
earth with their sins to their worship (12) ;
* MS. beitely. b MS. nether party.
' MS. over party.
89
Lady Julian's Teachings
and it is to them no shame that they
have sinned. No more is it in the bliss
of Heaven, for there the tokening a of
sin is turned into worship (12). Right
so our Lord God showed me them in
en sample of all others that shall come
thither.
Sin is the sharpest scourge that any
chosen soul may be beaten with ; which
scourge altogether beats b man and
woman, and altogether breaks them,
and noughts them in their own sight,
so far forth that they think they are not
worthy but as it were to sink into hell.
But when contrition takes him by the
touching of the Holy Ghost, then turns
he bitterness into hope of God's mercy.
And then begin his wounds to heal, and
the soul to quicken, turned into the life
of Holy Church. The Holy Ghost leads
* i.e. that which betokens sin.
b MS. it alle forbettes.
MS. alle for broke*.
90
The Scourge and Salve of Sin
him to confession, willingly to show his
sins, nakedly and truly, with great
sorrow and great shame that he has so
defiled* the fair image of God. Then
he takes penance for each sin, enjoined
by his doomsman b that is grounded in
Holy Church, by the teaching of the
Holy Ghost.
By this medicine it behoves every
sinful soul to be healed ; and especially
of sins that are mortal in themselves.*
Though he be healed, his wounds are
seen before God, not as wounds but as
worships (12). And so, contrary wise,
as he is punished here with sorrow and
with penance, he shall be rewarded in
Heaven by the courteous love of our Lord
God Almighty, Who will that none that
comes there lose his travail.
That meed (22) that we shall receive
there shall not be little ; but it shall be
* MS. dtfowled. b i.e. his confewor.
M8. dedely in the slfe.
91
Lady Julian's Teachings
high, glorious and worshipful (12). And
so shall all shame turn into worship (12)
and into more joy. And I am sure by
mine own feeling that the more each
kind soul sees this in the kind and
courteous love of God, the more loth
is he for to sin.
CHAPTER XVIII
CHOOSE PAIN RATHER THAN SIN
BUT if thou be stirred (i) to say or to
think : " Since this is true, then were it
good for to sin, for to have the more
meed," B beware of this stirring (i),
and despise it, for it is of the enemy.
For whatever soul wilfully takes this
stirring, 15 he may never be safe, till
he be amended [of it], as of mortal
sin. For if there were laid before me
all the pain that is in hell and purgatory,
and in earth death and other [pains] ;
and sin ; I had liefer choose all that
pain than sin. For sin is so vile, and so
much for to hate, that it may be likened
* Of. Rom. vi. l.
b t.a. willingly welcomes this temptation.
98
Lady Julian's Teachings
to no pain that is not sin. For all is
good but sin ; and nothing is wicked but
sin.
Sin is neither deed nor liking. a But
when a soul wilfully (8) chooses sin, which
is pain, as before b his God, at the end
he has right nought.
That pain I think is the hardest hell ;
for he has not his God. In all pains a
soul may have God, except in sin. And
as mighty, and as wise as God is to save
man, [even] as willing He is.
For Christ Himself is the ground of
all the laws of Christian men. And He
has taught us to do good against evil.
Here may we see that He is Himself
this charity, and does to us as He
teaches us to do. For He will that we
be like to Him in oneness of endless
love, to ourselves and to our even-
* Sir Jame* Murray sends this explanation : " i.e.
neither what one does nor what one would like to
do."
fc ? rather than.
94
Choose Pain rather than Sin
Christians. No more than His love is
broken to us for our sin, no more will
He that our love be broken to ourselves
nor to our even- Christians ; but [that
we] nakedly* hate sin, and endlessly
love the soul, as God loves it. For this
word that God said is an endless comfort
that keeps us full surely.
i.e. simply.
95
CHAPTER XIX
CONCERNING PRAYER
AFTER this our Lord showed me con-
cerning Prayer.* I saw two conditions
[needful] in them that pray, according
to that b I have felt in myself.
One is, they will not pray for anything
that may be, but that thing that is God's
will and His worship (12).
Another is, that they set them mightily
and continually to beseech that thing
that is His will and His worship (12).
And that is as I have understood by
the teaching of Holy Church, for in this
our Lord taught me the same, to have
of God's gift faith, hope and charity,
and keep us therein to our lives' end.
MS. foure prayers. b MS. After that.
96
Concerning Prayer
And in this we say Pater nosier, Ave,
and Crede, with devotion as God will
give it.
And thus we pray for all our even-
Christians, and for all manner of men
that God wills.* For we would that
all manner of men and women were in
the same virtue and grace that we ought
to desire for ourselves. But yet in all
this ofttimes our trust is not full ; for
we are not sure that God Almighty hears
us, as we think because of our unworthi-
ness, and because we feel right nought.
For we are as barren and as dry oft-
times after our prayers as we were before ;
and thus in our feeling our folly is cause
of our weakness for thus have I felt
in myself.
And all this brought our Lord suddenly
to my mind, and mightily and lively
and comforting me against this manner
of weakness in prayers, and said :
* MS. God es wille es.
G 97
Lady Julian's Teachings
" I am the ground of thy beseeching.
" First, it is My will that thou have it.
" And then I make thee to will it.
" And then I make thee to beseech it.
" And if thou beseech it, how should it
then be that thou should not have thy
beseeching ? "
And thus in the first reason, with the
three that follow after, our Lord showed
a mighty comfort. And the first, where
He says : "If thou beseech," there He
shows full great pleasance,* and endless
meed (22) that He will give us for our
beseeching.
And in the fourth reason, where He
says : " How should it then be that
thou should not have thy beseeching ? "
there He shows a sober b undertaking ;
for we trust not as mightily as we
should do.
Thus will our Lord that we both pray
and trust ; for the cause of the reasons
* i.e. kindness. b i.e. quiet, firm.
98
Concerning Prayer
beforesaid is to make us mighty against
weakness in our prayers. For it is God's
will that we pray, and thereto He stirs
us in these words beforesaid. For He
will that we be sure to have our prayers,
for prayer pleases God. Prayer pleases
man with a himself, and makes him sober
(20) and meek that beforehand was in
strife and travail.
Prayer ones the soul to God. For
though the soul be ever like God in
nature b and in substance, it is oft un-
like in condition through sin on man's
part. Then makes prayer the soul like
unto God, when the soul will as God
will. And then is it like to God in con-
dition, as it is in nature. b
And thus He teaches us to pray, and
mightily to trust that we shall have
what we pray for. For all-thing that is
done should be done though we never
prayed it. But the love of God is so
? within. b MS. kynde.
99
Lady Julian's Teachings
great that He holds us partners of His
good deed. And therefore He stirs us
to pray for what it pleases Him to do
for us. a For whatever prayer or good
will we have of His gift, He will reward
us and give us endless meed.
And this was showed me in this word :
" If thou beseech it." In this word God
showed me so great pleasance and so
great liking (17) as if He were much
beholden to us for each good deed that
we do (although it is He that does it),
and for that we beseech [Him] busily to do
that thing that pleases Him. As if He
said : " How might thou please Me more
than to beseech [Me] busily, wisely and
wilfully (17) to do that thing that I
will do ? "
And thus prayer makes accord betwixt
God and man's soul. For at what time
man's soul is homely with God, he needs
not to pray, but behold reverently what
MS. that hym likes us to do.
100
Concerning Prayer
He says. For in all this time that this
was showed me, I was not stirred to
pray, but to have always this well in
my mind for comfort that when we
see God we have what we desire, and then
we need not to pray : but when we see
not God, then do we need to pray, because
of failing, and for attuning a ourselves
to Jesus. For when a soul is tempted,
troubled and left to itself by unrest,
then is it time to pray, and to make
himself simple and buxom to God. Unless
he be buxom (23), no manner of prayer
makes God supple to him, for He is ever
alike in love.
But in the time that man is in sin, he
is so unmighty, so unwise, and so un-
loving, that he cannot love God or him-
self. The most mischief that he has is
blindness ; for he sees not all this.
Then the whole love of God Almighty,
that ever is one, gives him sight to him-
MS. habelynge.
101
Lady Julian's Teachings
self. And then thinks he that God
were wrath with him for his sin. And
then is he stirred to contrition, and by
confession and other good deeds to slake
the wrath of God, until the time he
find rest in soul, and softness in con-
science. And then he thinks that God
has forgiven his sins. And it is true.
And then is God, in the sight of the
soul, turned to behold the soul, as if it
had been in pain or in prison, saying
thus : "I am glad that thou art come
to rest ; for I have ever loved thee,
and now love Thee, and thou Me."
And thus with prayers, as I have before
said, and with other good works, that
are customable by the teaching of Holy
Church, is the soul oned to God.
[Note. There is a great gap here in
our manuscript, as compared with the
Sloane and Paris manuscripts. All that
is contained in their chapters xliv. to Ixiii.
102
Concerning Prayer
is omitted, and the manuscript proceeds
without any sign of a break having
occurred. These chapters seem to be
reflexions of the writer during the fifteen
or twenty years that followed the
Revelations. See Introduction, p. 10.]
103
CHAPTER XX
"SURE AND CERTAIN HOPE"
BEFORE this time I had oft great longing,
and desired of God's gift to be delivered
out of this world and of this life, for I
should be with my God in bliss, where
I hope surely through His mercy to be
without end. For ofttimes I beheld
the woe that is here, and the weal and
the blessed being, There. And if there
had been no pain in earth but the
absence of our Lord God, methought
sometime it were more than I might
bear.
And this made me to mourn and
busily (24) long. Then God said to me,
for patience and for sufferance, thus :
" Suddenly thou shalt be taken from all
104
"Sure and Certain Hope"
thy pain, from all thy distress, and from
all thy woe. And thou shalt come up
above ; and thou shalt have Me for thy
meed ; and thou shalt be fulfilled with
joy and bliss ; and thou shalt never have
any manner of pain, any manner of
sickness, any manner of misliking, a
any wanting of will, but ever joy and
bliss without end. What should it then
grieve thee to suffer a while, since it is
my will and my worship ? "
Also in this reason, " Suddenly thou
shalt be taken," I saw how God
rewards man of the patience that he
has in abiding of God's will in his time,
and that man lengthens his patience over
the time of his living, not knowing the
time of his passing away. b This is
a great profit, for if a man knew his
time, he should not have patience over
that time.
* dissatisfaction.
b for unknawynge of his time of passynge.
105
Lady Julian's Teachings
Also God will, while the soul is in the
body, that it seem to itself that it is
ever at the point to be taken ; for all
this life, in this languor that we have
here, is but a point. And when we are
taken suddenly out of pain into bliss,
it shall be nought. And therefore said
our Lord, " What should it then grieve
thee to suffer awhile, since it is my will
and my worship ? " (12)
It is God's will that we take His
behests and His comfortings as largely
and as mightily as we may take them.
And also He will that we take our abiding
and our distress as lightly as we may
take them, and set them at nought.
For the lightlyer we take them, the less
price we set by them for love, a the
less pain shall we have in the feeling of
them, and the more thanks we shall
have for them.
In this blessed revelation I was truly
i.e. for love's sake.
106
"Sure and Certain Hope"
taught that what man or woman wil-
fully (8) chooses God in his life, he may
be sure that he is chosen. Keep this
truly ; for verily it is God's will that we
be as secure in trust of the bliss in
Heaven, whiles we are here, as we should
be in security when we are there. And
ever the more liking (17) and the joy
that we take in this security, with
reverence and meekness, the better is
He pleased.*
For I am sure that if there had been
none but I that should be safe, God
would have done all that He has done
for me ; and so should each soul think
in knowing of his Lover ; forgetting,
if he might, all [other] creatures, and
thinking that God has done for him all
that He has done. And this, methinks,
should stir a soul to love and like Him,
and nought dread but Him.
For it is His will that we know that
likes hym.
107
Lady Julian's Teachings
all the might of our enemy is locked*
in our Friend's hand. And therefore
a soul that knows surely this, shall
nought dread but Him that he loves, and
set all other dreads among passions and
bodily sicknesses and imaginations.
And therefore, if a man be in so much
pain, so much woe, and so much distress,
that he thinks that he can think of right
nought but that that he is in, or that he
feels, as soon as he may, [let him]
pass lightly over, and set it at nought.
And why ? because God will be known.
For if we knew Him and loved Him,
we should have patience and be in great
rest, and we should be satisfied with
all b that He does.
And this showed our Lord me in these
words that He said, " What should it
then grieve thee to suffer awhile, since
it is My will and My worship ? " And
here was an end of all that our Lord
MS. loken. b it should be lykynge to us.
108
"Sure and Certain Hope"
showed me that day. [See fuller note
of the time and order of the Revelations
at close of chapter Ixv. in the other
editions.]
109
CHAPTER XXI
AND after this soon I fell to myself, and
into my bodily sickness, understanding
that I should live ; and as a wretch I
heavied and mourned for the bodily
pains that I felt, and thought it great
irksomeness that I should longer live.
And I was as barren and dry as if I had
never had but little comfort before,
through falling into a my pains, and
failing of ghostly feeling.
Then came a Religious person to me,
and asked me how I fared. And I said
that I had raved that day. And he
laughed loud and heartily. b
And I said : " The Cross that stood
* MS. for fallynge to. b MS. entirely.
110
Reaction, and Nightmare
at my bed's foot, it bled fast." And
with this word the person that I spoke to
waxed all sad (4) and marvelling. And
anon I was sore ashamed for my reck-
lessness, and I thought thus : " This
man takes it sadly (4), the least word
that I might say, though I say a no
more thereto." And when I saw that
he took it so sadly, and with so great
reverence, I waxed right greatly ashamed,
and would have been shriven. But I
could tell it no priest ; for I thought,
" How should a priest believe me ?
I believed not our Lord God." This I
believed truly for the time that I saw
Him ; and so was then my will and
my meaning ever to do without end.
But as a fool I let it pass from my mind.
Lo, wretch that I am ! this was a great
sin and a great unkindness, that for
folly of feeling of a little bodily pain,
I so unwisely left for a time the comfort
MS. that says.
Ill
Lady Julian's Teachings
of all this blessed showing of our Lord
God.
Here may ye see what I am of myself.
But herein would not - our courteous
Lord leave me. And I lay still till
night, trusting in His mercy. And then
I began to sleep. And in my sleep at
the beginning methought the fiend set
him at my throat, and would have
strangled me ; but he might not.
Then I woke out of my sleep, and
scarcely had I my life. The persons
that were with me beheld me, and wet
my temples. And my heart began to
[take] comfort.
And anon a little smoke came in at
the door, with a great heat and a foul
stench . a I said, " Benedicite dominus.
Is all on fire that is here ? " And I
thought it had been a bodily fire that
should have burned us to death. I
asked them that were with me if they
MS. styuke.
112
Reaction, and Nightmare
felt any stench. They said, " Nay,
they felt none." I said, " Blessed be
God ! " For then knew I well it was
the fiend was come to tempest me.
And anon I took that that our Lord
had showed me on the same day with all
the faith of Holy Church, for I hold
it as both one ; and I fled thereto as to
my comfort. And all-soon all vanished
away, and I was brought to great rest
and peace, without sickness of body
or dread of conscience.
113
CHAPTER XXII
THE SOUL CHRIST'S HOMELIEST HOME
BUT then I remained awake ; and then
our Lord opened my spiritual eyes, and
showed me my soul in the midst of my
heart. I saw my soul so large as it were
a kingdom ; and by the conditions that
I saw therein, methought it was a wor-
shipful City.
In the midst of this City sits our Lord
Jesus, very God and very man ; a fair
Person, and of large stature ; worshipful,
highest Lord. And I saw Him clad
solemnly in worships (12). He sits in the
soul, even-right in peace and rest. And
He rules and guards a Heaven and
earth, and all that is. The manhood
" MS. zcmez.
114
The Soul Christ's Home
with the Godhead sits in rest. And the
Godhead rules and guards a without any
instrument or busyness.
And my soul [I saw] blissfully occupied
by the Godhead, that is Sovereign Might,
Sovereign Wisdom, Sovereign Goodness.
The place that Jesus takes in our soul,
He shall never remove it without end ;
for in us is His homeliest home, and most
liking to Him to dwell in.
This was a delectable sight, and a
restful ; for it is so in truth without end.
And the beholding of this whiles we are
here is full pleasing to God, and full
great speed (is) to us. And the soul
that thus beholds it makes itfself] like
to Him that is beheld, and ones [it] in
rest and in peace. And this was a
singular joy and a bliss to me, that I saw
Him sit ; for the beholding of this
sitting showed to me the sureness of His
endless [in]dwelling.
MS. zemez.
115
Lady Julian's Teachings
And I knew truly that it was He that
showed me all before. And when I had
beheld this full advisedly,* then our
Lord showed me words full meekly,
without voice and without opening of
lips, as He had done before, and said
full soberly (20) : " Know it well, it was
no raving that thou sawest to-day ;
but take it, and believe it, and keep thee
thereto ; and thou shalt not be over-
come."
These last words were said to me for
teaching b of full true sureness, that
it is our Lord Jesus that showed me all.
For right as in the first word that our
Lord showed me, meaning His blessed
Passion, "Herewith is the fiend over-
come," right so He said in the last word,
with full true sureness, " Thou shalt not
be overcome."
And this teaching, 1 * and this true
MS. with fulle avisement.
b MS. lernynge.
116
The Soul Christ's Home
comfort, is as generally to all mine even-
Christians, as I have before said ; and
so is God's will. And this word, " Thou
shalt not be overcome," was said full
sharply,* and full mightily, for sureness
and comfort against all tribulations that
may come. 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 over-
come." God will that we take heed to
His word, and that we be ever mightily
in sureness, in weal and in woe. For
He loves us, and likes us ; and so will
He that we love Him, and like Him,
and mightily trust in Him ; and all
shall be well. And soon after all was
closed, b and I saw no more.
? distinctly. b MS. close.
117
CHAPTER XXIII
SHE DEFIES THE DEVIL AND SIN
AFTER this the fiend came again, with
his heat and with his stench,* and
made me full busy, the stench was so
vile and so painful, and the bodily heat
also dreadful and travailous. And also
I heard a bodily (3) jangling and a
speaking as it had been of two bodies ;
and both, to my thinking, jangled at
once, as if they had been holding a
parliament, very busily ; and all was
soft muttering ; and I understood not
what they said. But all this was to
stir me to despair, as methought. And
I trusted busily (24) in God, and com-
forted my soul with bodily (3) speech,
JUS. stynke.
118
She Defies the Devil and Sin
as I should have done to another person
than myself, that had been so travailed.
Methought this busy-ness might be
likened to no bodily busy-ness. My
bodily eyes I set upon the same Cross
that I had seen comfort in before that
time. My tongue I occupied with speech
of Christ's Passion, and rehearsing of
the faith of Holy Church. And my
heart I fastened on God with all the
trust and all the might that was in me.
And I thought to myself, saying a :
" Thou hast now great busy-ness. b
Wouldst thou now from this time ever-
more be as busy to keep thee from sin,
this were a sovereign and good occupa-
tion." For I trow truly, were I safe
from sin, I were fully safe from all
the fiends of hell and enemies of my
soul.
And thus they occupied me all the
MS. menande.
b i.e. thou art now much in earnest.
119
Lady Julian's Teachings
night, and in the morning till it was
about the prime of day. And then anon
they were all gone and passed ; and they
left nothing but stench, and that lasted
still a while. And I scorned them ;
and thus was I delivered of them by the
virtue of Christ's Passion, for " therewith
is the fiend overcome," as Christ said
before to me.
" Ah, wretched sin, what art thou ?
Thou art nought ! For I saw that God
is all-thing. I saw not thee. And when
I saw that God has made all-thing, I
saw thee not. And when I saw that
God does all-thing that is done, less and
more, I saw thee not. And when I saw
our Lord Jesus sit in our soul so worship-
fully, and love and like and rule and
guard a all that He has made, I saw
not thee.
" And thus I am sure that thou art
nought ; and all those that love thee,
* MS. zeme.
120
She Defies the Devil and Sin
and like thee, and follow thee, and
wilfully (12) end in thee, I am sure they
shall be brought to nought with thee,
and endlessly confounded. God shield
us all from thee ! Amen, for charity."
And what wretchedness is all-thing
that is not good, the ghostly blindness
that we fall into in the first sin, and
all that follows of that wretchedness,
passions and pains, ghostly or bodily,
and all that is in earth, or in other place,
which is not good.
And then may be asked of this, " What
are we ? " And I answer to this :
If all were departed (6) from us that is
not good, we should be good. When
wretchedness is departed (6) from us,
God and the soul is all one, and God and
man all one.
What is all on earth that severs*
us ? I answer and say, In that it
serves us, it is good. And in that it
* MS. twynnes.
121
Lady Julian's Teachings
shall perish, it is wretchedness. And
in that a man sets his heart thereupon
otherwise than thus, it is sin. And for
that time that man or woman loves sin,
if there be any such, he is in pain that
passes all pains. And when he loves
not sin, but hates it, and loves God, all
is well.
And he that truly does thus, though he
sin sometime, by frailty or lack of know-
ledge,* [yet] in his will he falls not, for
he will mightily rise again and behold
God, whom he loves in all his will. God
has made them b to be loved of him or
her that was a sinner ; but ever He loves,
and ever He longs to have our love.
And when we mightily and wisely love
Jesus, we are in peace.
All the blessed teaching of our Lord
God was showed to me by three parts,
as I have said before, that is to say,
* MS. unkunnynge. b Probably for "Him."
c See page 43.
122
She Defies the Devil and Sin
by the bodily sight, and by word formed
in mine understanding, and by ghostly
sight.
As for the bodily sight, I have said as
I saw, as truly as I can.
And as for the words formed, I have
said them right as our Lord showed me
them.
And as for the ghostly sight, I have
said somewhat a ; but I may never
fully tell it. And therefore of this
ghostly sight I am stirred to say more,
as God will give me grace.
MS. somdele.
128
CHAPTER XXIV
LOVE THE ANTIDOTE TO IMPATIENCE
GOD showed me two manners of sickness
that we have, of which He will that we be
amended. The one is impatience, for
we bear our trial and our pain heavily.
The other is despair, of doubtful dread,
as I shall say afterwards.
And these two it is that most travails
us and tempests us, as by that our
Lord showed me, and [it is] liefest a to
Him that these be amended. I speak
of such men and women as for God's
love hate sin and dispose them to do
God's will : then are these two secret b
sins (and) most busy about us. There-
fore it is God's will that they be known,
* MS. maste lefe. b MS, prive.
124
Love the Antidote to Impatience
and then shall we refuse them, as we do
other sins.
And thus full meekly our Lord showed
me the patience that He had in His
hard Passion, and also the joy and the
liking (17) that He has in that Passion
for love. And this He showed me in
ensample, that we should gladly and
easily 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 our lack of knowing a
of love. Though the Persons in the
blessed Trinity be all even in property,
love was most showed to me, that it is
most near to us all. And of this knowing
are we most blind.
For many men and women believe
that God is All-Mighty and may do
all ; and that He is All- Wisdom, and
can do all ; but that He is All-Love,
MS. unknawynge.
125
Lady Julian's Teachings
and will do all, there they stop
short. a
And this lack of knowing b it is
that most lets God's lovers. For when
they begin to hate sin, and to amend
them by the ordinance of Holy Church,
yet there dwells a dread that stirs them
to beholding of themselves and of their
sins before done. And this dread they
take for a meekness ; but this is a foul
blindness and a weakness, and c we
cannot despise it. For if we knew it
that, we should suddenly despise it, as
we do another sin that we know ; for
it comes of the enemy, and it is against
the truth.
For of all the properties of the blessed
Trinity, it is God's will that we have
most sureness in liking (17) and love.
For Love makes Might and Wisdom
full meek to us. For right as by the
courtesy of God He forgets our sins
* MS. stynte. b MS. unknawnyge. c ? if.
126
Love the Antidote to Impatience
when we repent, ft right so will He that
we forget our sin, and all our heaviness,
and all our doubtful dreads.
" MS. for tyme we repent us.
127
CHAPTER XXV
FEAR GOD; FEAR NOUGHT ELSE
FOR I saw four manner of dreads.
One is dread of a fright* that comes
to a man suddenly by frailty. This
dread is good, for it helps to purge a man,
as does bodily sickness, or such other
pain that is not sin. For all such pains
help man, if they be patiently taken.
The second is dread of pain, whereby
a man is stirred and wakened from the
sleep of sin. For man that is hard
in the sleep of sin, he is not able for the
time to receive the soft comfort of the
Holy Ghost, till he has gotten this dread
of pain and of bodily death and of the
fire of Purgatory. And this dread stirs
MS. fray.
128
Fear God; Fear Nought Else
him to seek comfort and mercy of God.
And thus this dread helps him as an
adventure/ and enables him to have
contrition by the blessed teaching of the
Holy Ghost.
The third is a doubtful dread ; for
though it be little in itself, if it were
known it is a species b of despair.
For I am sure that all doubtful dreads
God hates, and He wills that we have
them departed (6) from us with true
knowing of love.
The fourth is reverent dread, for there
is no dread that pleases Him in us but
reverent dread. And that is full sweet
and soft for greatness of love. And
yet is this reverent dread and love not
both one ; but they are two in property
and working ; and neither of them may
be had without the other.
MS. autre. ? entry, as de Cressy. Sir James
Murray suggests, " as a risk or peril."
b MS. spice.
I 129
Lady Julian's Teachings
Therefore I am sure, he that loves,
he dreads, though he feel but little.
All dreads other than reverent dreads
that are proffered to us, though they
come under the colour of holiness, they
are not so true. And hereby may they
be known and discerned, which is
wlrch. For this reverent dread, the
more it is had, the more it softens and
comforts and pleases and rests ; and the
false dread it travails and tempests
and troubles.
Then is this the remedy to know them
both, and refuse the false, right as we
would do a wicked spiiit that showed
himself in the likeness of a good angel.
For right as such a spirit, though he
come under the colour and likeness of a
good angel, his dalliance and his working
though he show never so fair, first he
travails and tempests and troubles the
person that he speaks with, and lets (21)
him, and leaves him all in unrest ; and
130
Fear God; Fear Nought Else
the more that he communes with him,
the more he travails him, and the farther
he is from peace.
Therefore it is God's will, and our
speed (is), that we know them thus
asunder ; for God will ever that we be
secure in love, and peaceable and restful,
as He is to us. And right so of the same
condition as He is to us, so will He that
we be to our selves and to our even-
Christians. Amen.
EXPLICIT JULIANE DE NORWYCH.
131
GLOSSARY
1. Stir, move, prompt, encourage, incline, tempt.
2. Mind, memory, understanding, apprehension.
3. Bodily (adj. or adv.), outward, visible, audible,
physical.
4. Sad, sadly, (originally) firm, strong ; (later)
sober, serious.
5. Shewing, vision, revelation.
6. Depart (verb, active), separate, remove. (Cf.
Early Prayer Book, "Till death us depart.")
7. Mean, meaning, intend, signify.
8. Wilful, willing, purposeful, earnest.
9. Ghostly, spiritual.
10. Langoured forth, lay on in languor.
11. Me liked, him liked, etc., I liked, or cared ;
it pleased him ; he was pleased.
12. Worship (worshipful], glory, honour.
13. May, might, often stand for can, could.
14. Kind (noun, and adj.), nature, natural.
15. Generally, universally, in general, at large, to
all alike.
16. Singularly, particularly, in special.
17- Liking (noun), pleasure, joy, satisfaction,
favour.
133
Lady Julian's Teachings
18. To speed, to help, further, benefit. (And simi-
larly with the noun " speed," and adj. "speedful.")
19. Passing, surpassing, abundant, overflowing.
20. Sober, quiet, steady. (Cf. " soberly, right-
eously, and godly.")
21. Let, hinder. (Of. " Sore let and hindered.")
22. Meed, reward.
23. Buxom, obedient, compliant, well disposed,
loyal. (In Norwich it was the ancient duty of the
Sheriff " to be buxom to the Mayor.")
24. Busily, earnestly, eagerly.
TUBKBULL AND SPEARS, PRINTERS, KD1NBUHOH
TWO STANDARD WORKS ON
CHRISTIAN MYSTICISM
436 Pages. Large crown Svt, handsome cloth, 6t.
The History and Life of the
REVEREND DOCTOR
JOHN TAULER
of Strasbourg
WITH TWENTY-FIVE OF HIS SERMONS (TEMP. 1340)
Translated by SUSANNA WINKWORTH and a Preface
by the late Rev. CHARLES KINGSLEY
NOTE. This valuable book was for many years out of print, and as
much as twenty-five shillings has been paid for a second-hand copy. This
new edition at six shillings puts it within the reach of all interested
in its absorbing topic.
The Glasgow Herald. "Mr Allenson has conferred a service on all
lovers of the mystics and of Tauler in particular as the leading representa-
tive of German mysticism of the fourteenth century, by this re-issue of an
excellent work."
LUTHER says of TAULBR : " If you have a mind to read a book of pure,
thorough, Divine learning, get for yourself the sermons of John Tauler.
For nowhere, in Latin or in German, have I seen a more wholesome
theology or one which accords more with the Gospel. This is a book
wherein may be seen how the best learning of our times is not even brass,
but is mere iron compared with this learning of true blessedness."
500 Pages. Large crown 8vo, handsome cloth, 6s.
The Life, Religious Opinions, and
Experience of
MADAME GUYON
BY THOMAS C. UPHAM
The Spectator. "The story of Madame GOYON'S interior and exterior
experience is one of the few elaborately written histories of souls which can
never pall upon a reader of full intelligence. All her faults are freely for-
given her every time her case comes up again, because it brings in its train
the story and the incomparable life and character of the greatest of her
disciples, Fenelon."
Church Quarterly Review. " A most welcome reprint."
''' Her letters make the heart glow."
LONDON: H. R. ALLENSON, LIMITED
RACQUET COURT, 114 FLEET STREET, E.G.
USEFUL DEVOTIONAL QIFT BOOKS
Pott foolscap &vo, cloth, is. (>d. net; handsome paste grain leather, gilt
edges , zs. M. net ; very choice velvet calf,y.f>d. net
CHRIST IN DAILY LIFE
Being a Consecutive Narrative of the Life of our Lord, compiled
from the Four Gospels, and arranged in one continuous
story for Daily Reading
COMPILED BY ADELAIDE M. CAMERON
Scotsman. "A finely-printed little volume made up of extracts from
the several Gospels, so arranged as to tell chronologically the story of
our Lord. It marks a new departure that these daily readings give merely
the words of the Bible without note or comment, even the usual division
into chapter and verse being eliminated."
Glasgow Evening News. " This is a little book which will be widely
acceptable as an addition to devotional literature. The life of the Saviour,
as narrated in the four Gospels, has been arranged in consecutive order
for daily reading. The book is very nicely got up."
Dundee Advertiser. " An excellent plan. Her book should be popular
for gift purposes."
i6mo, cloth, is. net; paste grain leather, zs. net; ooze Persian,
at. 6d. net; velvet calf, y. 6d. net
THOUGHTS WORTH THINKING
IN OUR EVERYDAY LIFE
A Daybook of Encouragement and Cheer
COMPILED BY H. R. ALLENSON
British Weekly. "Mr Allenson has chosen short poems and prose
passages from many of the greatest writers, and has selected a charming
and suitable passage for every day. His admirably produced volume will
be helpful to many."
Dundee Advertiser. " The quotations will give impetus to the best that
is in every reader, and provide encouragement to face the difficulties of
life in a cheerful spirit. A pleasant volume to send a friend as a
reminder of good-fellowship."
Methodist Recorder. " Will make a delightful present."
Handsome cloth back, clouded paper sides, gilt top, is. net;
paste grain leather, gilt edges, zs. net
PRAYER, PROMISE, & PRECEPT
A Collection of Three Texts for Daily Use
BY JOHN JACKSON, F.E.I.S.
The subject-matter and style of binding combine to make a most
attractive and suitable gift book.
Expository Times. " Out of all the hosts of text-books choose
' Prayer, Promise, and Precept.' Without and within it is a triumph
of art."
Sunday School Chronicle. "The use of this little book a quite
charming one would do much to fill the days with the spirit of religion.
The volume is to be commended as something altogether fresh and
stimulating."
LONDON : R R. ALLENSON, LIMITED
University ol California
SOUTHERN REGIONAL LIBRARY FACILITY
405 Hilgard Avenue, Los Angeles, CA 90024-1388
Return this material to the library
from which it was borrowed.
CCT-07
OCT <3 REC8
Biomea/eal Lib|rary
5 199;
JAN 1 5 200;
UC SOUTHERN REGIONAL LIBRARY FACILITY
A 000676017 7
Univ
So
I
