joy I see thy cup
Red to the trembling brim
With Life outpoured, once lifted up,
I drink, remembering Him.—
It is the mourners who are comforted: those that bear griefs of their own, or bear griefs of others fully, do not despair, though the mere onlooker may well despair. Thus the compassionate Julian’s vision is of Comfort—comfort not for herself “in special,” but for “the general Man”—for all her fellow-Christians. She who had long time mourned for the hurt that is come by sin to the creature, came to the sight of comfort not by turning her eyes away but by deeper compassion that found through the very wounds the healing of Love on earth, the glory of Love in Heaven. She was “filled with compassion for the Passion of Christ,” and thus she saw His joy; so afterwards, she tells, “I was fulfilled in part with compassion of all mine even-Christians, for that well, well-beloved people that shall be saved. For God’s servants, Holy Church, shall be shaken in sorrow and anguish and tribulation in this world, as men shake a cloth in the wind. And as to this our Lord answered in this manner: A great thing shall I make hereof in Heaven of endless worship and everlasting joys. Yea so far forth as this I saw: that our Lord joyeth of the tribulations of His servants, with ruth and compassion.” “For He saith: I shall wholly break you of your vain affections and of your vicious pride: and after that I shall together gather you, and make you mild and meek, clean and holy, by oneing to me” (xxviii.). Sin is indeed “the sharpest scourge,” “viler and more painful than hell, without comparison,” “an horrible thing to see for the loved soul that would be all fair and shining in the sight of God, as Nature and Grace teacheth.” And darkness, which overhangs the soul while here it is “meddling with any part of sin,” “so that we see not clearly the Blissful Countenance of our Lord,” is a lasting, life-long “natural penance” from God, the feeling of which indeed does not depart with actual sinning: “for ever the more clearly that the soul seeth this Blissful Countenance by grace of loving, the more it longeth to see it in fulness” (lxxii.). All this is in man’s experience, with many other pains—pains which in individual lives have no proportionate relation to sin, though, in general, “sin is cause of pain” and “pain purgeth.”—(“For I tell thee, howsoever thou do thou shalt have woe”), (lxxvii., xxvii.). But the Comfort Revealed shews how sin, which “hath no part of being” and “could not be known but by the pain it is cause of,” (sin which in this view may be compared to the nails of the Passion—mere dead matter, though with power to wound unto death for a time the blessed Life), sin, which is failure of human love,—leaves, notwithstanding all its horror, an opening for a fuller influx of Divine love and strength.{30} And as to darkness, “seeking is as good as beholding, for the time that God will suffer the soul to be in travail” (x.). And as to tribulation of every kind, “the Passion of our Lord is comfort to us against all this, and so is His blessed will” (xxvii.).
The parts may seem to come by chance and to be “amiss,” but the whole, and in the whole each part, is ordered. “And when we be all brought up above, then shall we see clearly in God the secret things which be now hid to us. Then shall none of us be stirred to say: Lord, if it had been thus, then it had been full well: but we shall all say with one voice: Lord, blessed mayst Thou be, for it is thus: it is well; and now we see verily that all things are done as it was then ordained before that anything was made” (xi., lxxxv.). “Moreover He that shall be our bliss when we are there, is our Keeper while we are here”; and the Last Word of the Revelation is the same as the First; “Thou shalt not be overcome.” “He said not: Thou shalt not be tempested, thou shalt not be travailed, thou shalt not be distressed; but He said: Thou shalt not be overcome.”
This is God’s comfort. And that here, meanwhile, we should take His comfort is Julian’s chief desire and instruction. For Julian, who speaking so much of sin as a strange and troubling sight, yet gives as examples of sin only a slothful mistrusting despondency,—speaks indeed of faith and hope and charity, compassion and meekness, but scarcely exhorts except to the cheerful enduring of tribulation. So she gives counsel as to “rejoicing more in His whole love than sorrowing in our often fallings”; as to “living gladly and merrily for love’s sake” in our penance of darkness (lxxii.-lxxxi.). And in general, for all experiences of life, “It is God’s will that we take His promises and His comforting as largely and as mightily as we may take them, and also He willeth that we take our abiding and our troubles as lightly as we may take them, and set them at nought” (lxiv., lxv., xv.).
“We are all one in comfort,” says Julian, “all the gracious comfort was for all mine even-Christians.” Sin separates, pain isolates, but salvation and comfort unite.
And lastly, in this mystical vision of the oneness of man with God in Christ, man is seen not only as united in himself in the diverse parts of his nature, and as one with his fellow man, but as joined to that which is below him. How often of one good and another, as of that fair and sacred “service of the Mother”—“nearest, readiest, and surest”—“in the creatures by whom it is done,” do we hear Julian’s confident word of Sacramental declaration: “It is Christ.” “For God is all that is good, as to my sight, and God hath made all that is made: and he that loveth generally all his even Christians for God, he loveth all that is. For in Mankind that shall be saved is comprehended all: that is to say, all that is made and the Maker of all. For in Man is God, and God is in all. And I hope,” adds Julian, in words that are fitting to take for her courteous, her tender, “Good Speed” ere we pass to her book—altogether like her as they are, even to the careful, conditional “if” (for nothing, not even comfort, behoves to be “overdone much”), “I hope by the grace of God he that beholdeth it thus shall be truly taught and mightily comforted, if he needeth comfort” (ix.).
Deus ubique est, et totus ubique est. All things are gathered up in Man, and Man is gathered up in Christ; and Christ is gathered up in the Bosom of the Father. So the world of the lower creation makes promise: All things are yours; and the Church says over its offering, lifted up: Ye are Christ’s; and from the stillness the voice of peace is heard: And Christ is God’s. “All the promises of God in Him are Yea and in Him Amen, unto the glory of God by us.” All the promises of God: the blossom that floated to the ground; “the lily of a day” that “fell and died that night”; the “little Child, whiter than lily, that swiftly glided up into Heaven”—all the utterances silenced here—in Him are Yea and in Him Amen: Yea on earth and Amen for ever. “He turneth the shadow of death into the morning.”
May 1901.
REVELATIONS OF DIVINE LOVE
CHAPTER I.
“A Revelation of Love—in Sixteen Shewings.”
THIS is a Revelation of Love that Jesus Christ, our endless bliss, made in Sixteen Shewings, or Revelations particular.
Of the which the First is of His precious crowning with thorns; and therewith was comprehended and specified the Trinity, with the Incarnation, and unity betwixt God and man’s soul; with many fair shewings of endless wisdom and teachings of love: in which all the Shewings that follow be grounded and oned.{31}
The Second is the changing of colour of His fair face in token of His dearworthy{32} Passion.
The Third is that our Lord God, Allmighty Wisdom, All-Love, right as verily as He hath made everything that is, all-so verily He doeth and worketh all-thing that is done.
The Fourth is the scourging of His tender body, with plenteous shedding of His blood.
The Fifth is that the Fiend is overcome by the precious Passion of Christ.
The Sixth is the worshipful{33} thanking by our Lord God in
