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."
"To know our own soul"—it behoveth us to know our own soul—our high-nature soul, which is enclosed in God, and also our soul on the earth which Christ-Jesus inhabits, which has in it the "medley": "we
