goodness of grace by its often failing and falling, it experiences both the action of the "Godly Will" (which is within it as a part of, and a gift from, its higher nature, "the Substance") and the action of a "beastly will" (from the simple animal nature) which can will no moral good and which, "failing of love," falls into sin: whereby comes pain, with all the "travail" of good and evil in conflict during the course of restoration. But it is only when the Sense-soul (wherein the higher will must overcome the lower) is at last brought up to heaven, enriched by all the profits of tribulation, and is united to the Substance waiting there, "hid with Christ in God," that we come to the perfect knowledge of God. For that knowledge, perfect in kind though always growing, can only begin when, being in our "full powers" and "all fully holy," we come to know clearly our own united perfected Soul. This seems to be Julian's view (lvi., etc.). Julian says elsewhere that we have in us here such a "medley" of good and evil that sometimes we hardly know of others or of ourselves wherein we stand, but that each "holy assent" that we make (by the Godly Will) to the grace and will of God, is a witness that we are of God. A witness to our sonship, it might be said; and perhaps, taking Julian's view for the time, we might think that as the Lost Son "came to himself," so the soul comes to the consciousness of the Godly Will; that as he arose and came to his Father and found Him, or rather was found by his Father, so the soul receives the healing of Christ in Mercy and the leading of the Holy Ghost in Grace; and that as at last, the son not only found his father but found his lost sonship--yet a better sonship than ever he had known before--so the soul comes at last to find, more and more fully, that new sonship which is of its nature, yet is more than its nature. For it finds the nature oneness which by creation it had with the Son of God, enhanced and for ever sustained by grace. Sometimes, truly, the Mystical doctrine leads by tracks that are not easily followed, but it is perhaps only when her views are regarded in single parts, that any harm could be found in Julian's statements--all qualified as they are by her "as to my sight." At first indeed it may startle one to read of her saints that are known in the Church and in Heaven "by their sins," to hear that the wounds left by sin are made "medicines" on earth and turned to "worships" in Heaven; but then we remember the joy that shall be in Heaven over "one sinner that repenteth," the love that loves much because much is forgiven. And yet we remember the little children in _their_ high faith and love and innocent days; and of such is the Kingdom of God. But the Child, with many "fair virtues," albeit imperfect, was likewise Julian's type of the Christian soul: "I understood no higher stature in this life than Childhood."