earth's evil, beyond and beneath and in the pain that is passing, is the entrance into the joy of the Lord. "Suddenly the Trinity fulfilled my heart with utmost joy.--And so I understood it shall be in heaven without end to all that shall come there" (iv.). So at the close, when the vision was not of the Love Divine in that bending Face beneath the Crown of Thorns, but of the human love that shall spring up to meet the Divine out of the lowness of earth,--the vision of how from this body of death, as from an unsightly, shapeless, and stagnant mass of quagmire, there "sprang a full fair creature, a little Child, fully shapen and formed, agile and lively, whiter than lily; which swiftly glided up into heaven"--the spiritual shewing to the soul is this: "_Suddenly thou shalt be taken from all thy pain ... and thou shalt come up above and thou shalt have me ... and thou shalt be fulfilled of love and of bliss_" (lxiv.). And so in that early experience of Julian's when in her love, abandoned to pity and worship, she would not look up to Heaven from the Cross, it was also the inward sight by the higher part of her soul of the higher part of Christ's life, that Heavenly Love that could only rejoice, that overcame her frailty of flesh unwilling to suffer, and made her choose "only Jesus in weal and in woe." "Thou art my Heaven" (xix.-lv.). "All the Trinity wrought in the Passion of Jesus Christ," though only the Son of the Virgin suffered, and in seeing this, Julian saw "the Bliss of Christ's works," "the joy that is in the blissful Trinity [by reason] of the Passion of Christ"; "the Father willing all, the Son working all, the Holy Ghost confirming all." This complexity of the Divine-Human life in the Son of God, this union in Christ Jesus of serene untouched blessedness in the heavenly regions of His spirit with His bearing, in the active joy of a "glad giver," all the sin and sorrow of the world, is revealed as the comfort and confidence of man, whose own deepest experience is love that suffers, whose highest worship therefore must be of Love that is strong to suffer. It was a double joy that was shewn in Christ besides the bliss of the impassible Godhead, which is the bliss of Love without all time and beyond all deeds. For there was joy in the Passion itself: "_If I might suffer more, I would suffer more_," and joy in its fruits: "_If thou art pleased, I am pleased_." Thus, too, we are told of three ways in which our Lord would have us behold His Passion: first, "the hard pains He suffered on earth"; second, "the love that made Him to suffer passeth as far all His pains as Heaven is above earth"; third, "the joy and the bliss that made Him to be well-satisfied in it."--"With a glad countenance He looked unto His wounded Side, rejoicing" (xxii., xxiii., xxiv.).