Chapter 51

And then our Courteous Lord answered in shewing full mistily a wonderful example of a Lord that hath a Servant: and He gave me sight to my understanding of both. Which sight was shewed doubly in the Lord and doubly in the Servant: the one part was shewed spiritually in bodily likeness, and the other part was shewed more spiritually, without bodily likeness.

Then our gracious Lord answered by showing me, very dimly, a wonderful example of a lord and his servant. He gave me insight into both of them. The vision showed both the lord and the servant in two ways. One part was shown spiritually in bodily form, and the other more spiritually, without bodily form.

For the first [sight], thus, I saw two persons in bodily likeness: that is to say, a Lord and a Servant; and therewith God gave me spiritual understanding. The Lord sitteth stately in rest and in peace; the Servant standeth by afore his Lord reverently, ready to do his Lord's will. The Lord looketh upon his Servant full lovingly and sweetly, and meekly he sendeth him to a certain place to do his will. The Servant not only he goeth, but suddenly he starteth, and runneth in great haste, for love to do his Lord's will. And anon he falleth into a slade,¹ and taketh full great hurt. And then he groaneth and moaneth and waileth and struggleth, but he neither may rise nor help himself by no manner of way.

In the first [vision], I saw two figures in bodily form, a Lord and a Servant. God also gave me spiritual understanding. The Lord sits majestically, at rest and in peace. The Servant stands respectfully before his Lord, ready to do his will. The Lord looks at his Servant with great love and tenderness. He gently sends him to a certain place to do his will. The Servant does not simply go. He sets off at once and runs in great haste, eager to do his Lord's will out of love. Soon he falls into a ravine,¹ and is badly hurt. He groans, moans, cries out, and struggles, but he cannot get up or help himself in any way.

And of all this the most mischief² that I saw him in, was failing of comfort: for he could not turn his face to look upon his loving Lord, which was to him full near,—in Whom is full comfort;—but as a man that was feeble and unwise for the time, he turned his mind³ to his feeling and endured in woe.

Of all this, the greatest suffering² I saw him endure was his lack of comfort. For he could not turn his face to look upon his loving Lord, who was very near him. In his Lord there is complete comfort. But, like a man who was weak and unwise for the time being, he turned his mind³ to what he felt and continued in sorrow.

In which woe he suffered seven great pains. The first was the sore bruising that he took in his falling, which was to him feelable pain; the second was the heaviness of his body; the third was feebleness following from these two; the fourth, that he was blinded in his reason and stunned in his mind, so far forth that almost he had forgotten his own love; the fifth was that he might not rise; the sixth was most marvellous to me, and that was that he lay all alone: I looked all about and beheld, and far nor near, high nor low, I saw to him no help; the seventh was that the place which he lay on was a long, hard, and grievous [place].

In this misery, he suffered seven great pains. The first was the severe bruising from his fall, which caused him physical pain. The second was the heaviness of his body. The third was the weakness caused by the bruising and heaviness. The fourth was that his reason was blinded and his mind stunned, so that he had almost forgotten his own love. The fifth was that he could not get up. The sixth was most astonishing to me: he lay all alone. I looked and saw no help for him anywhere, far or near, high or low. The seventh was that the place where he lay was long, hard, and painful.

I marvelled how this Servant might meekly suffer there all this woe, and I beheld with carefulness to learn if I could perceive in him any fault, or if the Lord should assign to him any blame. And in sooth there was none seen: for only his goodwill and his great desire was cause of his falling; and he was unlothful, and as good inwardly as when he stood afore his Lord, ready to do his will. And right thus continually his loving Lord full tenderly beholdeth him. But now with a double manner of Regard: one outward, full meekly and mildly, with great ruth and pity,—and this was of the first [sight], another inward, more spiritually,—and this was shewed with a leading of mine understanding into the Lord, [in the] which I saw Him highly rejoicing for the worshipful restoring that He will and shall bring His Servant to by His plenteous grace; and this was of that other shewing.

I wondered how this Servant could humbly endure all this suffering. I looked carefully to see if I could find any fault in him, or if the Lord would blame him. In truth, I saw none. His goodwill and great desire alone caused his fall. He was willing, and as good inwardly as when he stood before his Lord, ready to do his will. And his loving Lord continually watches him with just such tenderness. But now the Lord regards him in a double way. One regard is outward, very gentle and kind, with great compassion and pity. This was part of the first [sight]. The other is inward, more spiritual. It was shown to me as my understanding was guided into the Lord. There I saw him rejoicing greatly at the honorable restoration to which he wills and will bring his Servant through his abundant grace. This was part of the other revelation.

And now [was] my understanding led again into the first [sight]; both keeping in mind. Then saith this courteous Lord in his meaning: Lo, lo, my loved Servant, what harm and distress he hath taken in my service for my love,—yea, and for his goodwill. Is it not fitting that I award him [for] his affright and his dread, his hurt and his maim and all his woe? And not only this, but falleth it not to me to give a gift that [shall] be better to him, and more worshipful, than his own wholeness should have been?—or else methinketh I should do him no grace.

And now my understanding was led back to the first vision, while I kept both visions in mind. Then this gracious Lord conveyed this meaning: Look, look at my beloved servant. See what harm and distress he has suffered in my service, for love of me and of his own goodwill. Is it not right that I reward him for his fear and dread, his injuries and wounds, and all his suffering? And more than that, should I not give him a gift better and more honorable than his own wholeness would have been? Otherwise, it seems to me that I would be showing him no grace.

And in this an inward spiritual Shewing of the Lord's meaning descended into my soul: in which I saw that it behoveth needs to be, by virtue of His great [Goodness] and His own worship, that His dearworthy Servant, which He loved so much, should be verily and blissfully rewarded, above that he should have been if he had not fallen. Yea, and so far forth, that his falling and his woe, that he hath taken thereby, shall be turned into high and overpassing worship and endless bliss.

Then an inner spiritual revelation of the Lord's meaning came into my soul. In it, I saw that his great [goodness] and his own honor made it necessary that his beloved servant be truly and joyfully rewarded. The servant, whom he loved so much, would be rewarded beyond what he would have received if he had not fallen. Indeed, his fall and the suffering it caused him would be turned into great and surpassing honor and endless joy.

And at this point the shewing of the example vanished, and our good Lord led forth mine understanding in sight and in shewing of the Revelation to the end. But notwithstanding all this forth-leading, the marvelling over the example went never from me: for methought it was given me for an answer to my desire, and yet could I not take therein full understanding to mine ease at that time. For in the Servant that was shewed for Adam, as I shall tell, I saw many diverse properties that might in no manner of way be assigned⁴ to single Adam. And thus in that time I stood for much part in unknowing: for the full understanding of this marvellous example was not given me in that time. In which mighty example three properties of the Revelation be yet greatly hid; and notwithstanding this [further forthleading], I saw and understood that every Shewing is full of secret things [left hid].

At this point, the vision of the example vanished. Our good Lord continued to guide my understanding through the sight and showing of the Revelation to the end. But even as he led me onward, I never stopped wondering about the example. It seemed to me that it had been given in answer to my desire. Yet at that time I could not understand it fully enough to find peace. For in the Servant shown as Adam, as I shall tell, I saw many different qualities. These could not possibly be attributed⁴ to Adam alone. So at that time I remained largely in ignorance. I had not yet been given a full understanding of this marvelous example. In this powerful example, three features of the Revelation are still largely hidden. Yet, despite this further guidance, I saw and understood that every Showing is full of secret things left hidden.

And therefore me behoveth now to tell three properties in which I am somewhat eased. The first is the beginning of teaching that I understood therein, in the same time; the second is the inward teaching that I have understood therein afterward; the third, all the whole Revelation from the beginning to the end (that is to say of this Book) which our Lord God of His goodness bringeth oftentimes freely to the sight of mine understanding. And these three are so oned, as to my understanding, that I cannot, nor may, dispart them. And by these three, as one, I have teaching whereby I ought to believe and trust in our Lord God, that of the same goodness of which He shewed it, and for the same end, right so, of the same goodness and for the same end He shall declare it to us when it is His will.

Therefore, I must now speak of three things that bring me some comfort. The first is the beginning of the teaching I understood in the revelation at the time. The second is the inward teaching I understood in it afterward. The third is the whole revelation from beginning to end, as recorded in this book. Our Lord God, in his goodness, often freely brings the whole revelation before my understanding. As I understand them, these three are so united that I cannot and may not separate them. Together, they teach me to believe and trust in our Lord God. For when he wills, he will make the revelation clear to us, out of the same goodness and for the same purpose as when he showed it.

For, twenty years after the time of the Shewing, save three months, I had teaching inwardly, as I shall tell: It belongeth to thee to take heed to all the properties and conditions that were shewed in the example, though thou think that they be misty and indifferent⁵ to thy sight. I assented willingly, with great desire, and inwardly [beheld] with heedfulness⁶ all the points and properties that were shewed in the same time, as far forth as my wits and understanding would serve: beginning my beholding at the Lord and at the Servant, and the manner of sitting of the Lord, and the place that he sat on, and the colour of his clothing and the manner of shape, and his countenance without, and his nobleness and his goodness within; at the manner of standing of the Servant, and the place where, and how; at his manner of clothing, the colour and the shape; at his outward having and at his inward goodness and his unloathfulness.

For nearly twenty years after the Showing, three months short of twenty years, I received an inward teaching. I will tell it here: You must pay attention to every detail and condition shown in the example. Do this even though they seem unclear and unimportant⁵ to you. I willingly agreed, with great desire. I carefully⁶ considered every detail and feature shown at that time, as far as my mind and understanding allowed. I began by considering the Lord and the Servant. I considered how the Lord sat, where he sat, and the color and shape of his clothing. I considered his outward appearance, and his nobility and goodness within. I considered how and where the Servant stood, and the color and shape of his clothing. I considered his outward appearance, his inner goodness, and his willingness.

The Lord that sat stately in rest and in peace, I understood that He is God. The Servant that stood afore the Lord, I understood that it was shewed for Adam: that is to say, one man was shewed, that time, and his falling, to make it thereby understood how God beholdeth All-Man and his falling. For in the sight of God all man is one man, and one man is all man. This man was hurt in his might and made full feeble; and he was stunned in his understanding so that he [was] turned from the beholding of his Lord. But his will was kept whole in God's sight;—for his will I saw our Lord commend and approve. But himself was letted and blinded from the knowing of this will; and this is to him great sorrow and grievous distress: for neither doth he see clearly his loving Lord, which is to him full meek and mild, nor doth he see truly what himself is in the sight of his loving Lord. And well I wot when these two are wisely and truly seen, we shall get rest and peace here in part, and the fulness of the bliss of Heaven, by His plenteous grace.

I understood that the Lord, who sat in majesty, at rest and in peace, is God. I understood that the servant standing before the Lord was shown to represent Adam. That is, one man and his fall were shown at that time to make clear how God sees all humanity and its fall. For in God’s sight, all humanity is one man, and one man is all humanity. This man’s strength was injured, and he was made very weak. His understanding was stunned, so that he turned away from looking at his Lord. But in God’s sight his will remained whole, for I saw our Lord praise and approve his will. Yet the man himself was hindered and blinded, so that he could not know his own will. This causes him great sorrow and painful distress. For he can neither see clearly his loving Lord, who is very gentle and kind to him, nor see truly what he himself is in the sight of his loving Lord. I know well that when we see these two things wisely and truly, we shall gain some rest and peace here, and the fullness of the bliss of Heaven, through his abundant grace.

And this was a beginning of teaching which I saw in the same time, whereby I might come to know in what manner He beholdeth us in our sin. And then I saw that only Pain blameth and punisheth, and our courteous Lord comforteth and sorroweth; and ever He is to the soul in glad Cheer, loving, and longing to bring us to His bliss.

This was the beginning of a lesson I saw at that same time. Through it, I could come to understand how he looks upon us in our sin. Then I saw that only pain blames and punishes. Our gracious Lord comforts and grieves. He is always joyful toward the soul, loving us and longing to bring us to his bliss.

The place that the Lord sat on was simple, on the earth, barren and desert, alone in wilderness; his clothing was ample and full seemly, as falleth to a Lord; the colour of his cloth was blue as azure, most sad and fair, his cheer was merciful; the colour of his face was fair-brown,—with full seemly features; his eyes were black, most fair and seemly, shewing [outward] full of lovely pity, and [shewing], within him, an high Regard,⁷ long and broad, all full of endless heavens. And the lovely looking wherewith He looked upon His Servant continually,—and especially in his falling,—methought it might melt our hearts for love and burst them in two for joy. The fair looking shewed [itself] of a seemly mingledness which was marvellous to behold: the one [part] was Ruth and Pity, the other was Joy and Bliss. The Joy and Bliss passeth as far Ruth and Pity as Heaven is above earth: the Pity was earthly and the Bliss was heavenly: the Ruth and Pity of the Father was [in regard] of the falling of Adam, which is His most loved creature; the Joy and Bliss was [in regard] of His dearworthy Son, which is even with the Father. The Merciful Beholding of His Countenance⁸ of love fulfilled all earth and descended down with Adam into hell, with which continuant pity Adam was kept from endless death. And thus Mercy and Pity dwelleth with mankind unto the time we come up into Heaven.

The place where the Lord sat was simple. It was on barren, desert ground, alone in the wilderness. His clothing was ample and very fitting for a Lord. It was a deep and beautiful azure blue. His expression was merciful, and his face was a lovely brown, with very handsome features. His eyes were black, most beautiful and pleasing. They showed [outwardly] a fullness of loving pity. They also showed, within him, a lofty gaze,⁷ long and broad, filled with endless heavens. He looked lovingly at his servant continually, and especially when the servant fell. It seemed to me that this look could melt our hearts with love and burst them in two with joy. His beautiful gaze showed a fitting blend of feelings, marvelous to behold. One part was compassion and pity. The other was joy and bliss. The joy and bliss rose as far above the compassion and pity as heaven is above earth. The pity was earthly, and the bliss was heavenly. The Father’s compassion and pity were for the fall of Adam, his most loved creature. His joy and bliss were for his precious Son, who is equal to the Father. The merciful gaze of his loving face⁸ filled all the earth and descended with Adam into hell. Through that constant pity, Adam was kept from endless death. And so mercy and pity remain with humankind until we come up into heaven.

But man is blinded in this life and therefore we may not see our Father, God, as He is. And what time that He of His goodness willeth to shew Himself to man, He sheweth Himself homely, as man. Notwithstanding, I reason, in verity⁹ we ought to know and believe that the Father is not man.

But we are blinded in this life, so we cannot see God our Father as he is. When he chooses in his goodness to show himself to us, he appears in a familiar way, as a man. Even so, I reason that, in truth,⁹ we ought to know and believe that the Father is not a man.

But his sitting on the earth barren and desert, is to signify this:—He made man's soul to be His own City and His dwelling-place: which is most pleasing to Him of all His works. And what time that man was fallen into sorrow and pain, he was not all seemly to serve in that noble office; and therefore our Lord Father would prepare Himself no other place, but would sit upon the earth abiding mankind, which is mingled with earth, till what time by His grace His dearworthy Son had brought again His City into the noble fairness with His hard travail. The blueness of the clothing betokeneth His steadfastness; the brownness of his fair face, with the seemly blackness of the eyes, was most accordant to shew His holy soberness. The length and breadth of his garments, which were fair, flaming about, betokeneth that He hath, beclosed in Him, all Heavens, and all Joy and Bliss:¹⁰ and this was shewed in a touch [of time], where I have said: Mine understanding was led into the Lord; in which [inward shewing] I saw Him highly rejoice for the worshipful restoring that He will and shall bring His servant to by His plenteous grace.

But his sitting on the barren, desert earth signifies this: He made the human soul to be his own City and dwelling place. Of all his works, the soul pleases him most. When humanity fell into sorrow and pain, it was no longer fit to serve in that noble role. So our Lord Father would prepare no other place for himself. He would sit on the earth, waiting for humanity, which is mingled with earth. He would wait until, by his grace, his beloved Son had restored his City to its noble beauty through hard labor. The blue clothing signifies his steadfastness. The brownness of his fair face, together with the fitting blackness of his eyes, best showed his holy seriousness. His garments were beautiful and seemed to blaze around him. Their length and breadth signify that he contains within himself all Heavens, and all Joy and Bliss.¹⁰ This was shown in a moment, where I have said: My understanding was led into the Lord. In this inner vision, I saw him rejoice greatly. He rejoiced at the honorable restoration that he wills and shall bring his servant to through his abundant grace.

And yet I marvelled, beholding the Lord and the Servant aforesaid. I saw the Lord sit stately, and the Servant standing reverently afore his Lord. In which Servant there is double understanding, one without, another within. Outwardly:—he was clad simply, as a labourer which were got ready for his toil;¹¹ and he stood full near the Lord—not evenly in front¹² of him, but in part to one side, on the left. His clothing was a white kirtle, single, old, and all defaced, dyed with sweat of his body, strait-fitting to him, and short—as it were an handful beneath the knee; [thread]bare, seeming as it should soon be worn out, ready to be ragged and rent. And of this I marvelled greatly, thinking: this is now an unseemly clothing for the Servant that is so greatly loved to stand in afore so worshipful a Lord. And inwardly in him was shewed a ground of love: which love that he had to the Lord was even-like¹³ to the love that the Lord had to him.

And yet I wondered as I watched the Lord and the Servant I have described. I saw the Lord sitting in majesty, and the Servant standing respectfully before his Lord. The Servant could be understood in two ways, one outward, the other inward. Outwardly: he was dressed simply, like a laborer ready for his work.¹¹ He stood very close to the Lord, not directly in front¹² of him, but partly to the left. He wore a plain white tunic, old and badly worn, stained with his sweat. It fit tightly and reached only about a hand’s breadth below his knee. It was threadbare and looked as if it would soon wear out, ready to become ragged and torn. I wondered greatly at this. I thought that such clothing was unsuitable for a Servant so greatly loved to wear before so honored a Lord. And inwardly he was shown to have a deep foundation of love. His love for the Lord was equal¹³ to the Lord’s love for him.

The wisdom of the Servant saw inwardly that there was one thing to do which should be to the worship of the Lord. And the Servant, for love, having no regard to himself nor to nothing that might befall him, hastily he started and ran at the sending of his Lord, to do that thing which was his will and his worship. For it seemed by his outward clothing as he had been a continuant labourer of long time, and by the inward sight that I had both of the Lord and the Servant it seemed that he was a¹⁴ new [one], that is to say, new beginning to travail: which Servant was never sent out afore.

The Servant, in his wisdom, understood inwardly that there was one thing to do that would honor the Lord. Out of love, the Servant gave no thought to himself or to anything that might happen to him. He quickly set off and ran at his Lord’s command, to do what his Lord wanted and what would honor him. His clothing made him look as if he had been a laborer for a long time. But from the inward sight I had of both the Lord and the Servant, he seemed to be a¹⁴ new [one]. That is, he was only beginning to work and had never been sent out before.

There was a treasure in the earth which the Lord loved. I marvelled and thought what it might be, and I was answered in mine understanding: It is a food which is delectable and pleasant to the Lord. For I saw the Lord sit as a man, and I saw neither meat nor drink wherewith to serve him. This was one marvel. Another marvel was that this majestic Lord had no servant but one, and him he sent out. I beheld, thinking what manner of labour it might be that the Servant should do. And then I understood that he should do the greatest labour and hardest travail: that is, he should be a gardener, delve and dyke, toil and sweat, and turn the earth upside-down, and seek the deepness, and water the plants in time. And in this he should continue his travail and make sweet floods to run, and noble and plenteous fruits to spring, which he should bring afore the Lord to serve him therewith to his desire. And he should never turn again till he had prepared this food all ready as he knew that it pleased the Lord. And then he should take this food, with the drink in the food, and bear it full worshipfully afore the Lord. And all this time the Lord should sit in the same place, abiding his Servant whom he sent out.

There was a treasure in the earth that the Lord loved. I wondered what it might be, and in my understanding I was given the answer: It is food that the Lord finds delicious and pleasing. For I saw the Lord sitting like a man, but I saw no food or drink to serve him. This was one wonder. Another wonder was that this majestic Lord had only one servant, and he sent that servant away. I watched, wondering what kind of work the Servant would do. Then I understood that he would do the greatest and hardest work. He would be a gardener, digging the earth and making ditches, toiling and sweating. He would turn the earth upside down, dig deep, and water the plants when they needed it. He would keep working, making sweet streams flow and fine, abundant fruit grow. He would bring the fruit before the Lord and serve it to him as he wished. The Servant would not return until he had prepared the food just as he knew the Lord liked it. Then he would take the food, with the drink in it, and carry it respectfully before the Lord. All this time, the Lord would sit in the same place, waiting for the Servant he had sent out.

And yet I marvelled from whence the Servant came. For I saw in the Lord that HE hath within Himself endless life, and all manner of goodness, save that treasure that was in the earth. And [also] that [treasure] was grounded in the Lord in marvellous deepness of endless love, but it was not all to His worship till the Servant had thus nobly prepared it, and brought it before Him in himself present. And without the Lord was nothing but wilderness. And I understood not all what this example meant, and therefore I marvelled whence the Servant came.

And yet I wondered where the Servant came from. For I saw that the Lord has endless life and every kind of goodness within himself, except for the treasure in the earth. And [also] that [treasure] was rooted in the Lord, in the marvelous depths of endless love. But the treasure was not fully to his glory until the Servant had nobly prepared it. The Servant had brought it before the Lord, present within himself. And outside the Lord there was nothing but wilderness. I did not understand all that this example meant, so I wondered where the Servant came from.

In the Servant is comprehended the Second Person in the Trinity; and in the Servant is comprehended Adam: that is to say, All-Man. And therefore when I say the Son, it meaneth the Godhead which is even with the Father; and when I say the Servant, it meaneth Christ's Manhood, which is rightful Adam. By the nearness of the Servant is understood the Son, and by the standing on the left side is understood Adam. The Lord is the Father, God; the Servant is the Son, Christ Jesus; the Holy Ghost is Even¹⁵ Love which is in them both.

The Servant represents the Second Person of the Trinity. The Servant also represents Adam, meaning all humanity. So when I say the Son, I mean the divine nature, which is equal to the Father. When I say the Servant, I mean Christ's human nature, which is the true Adam. The Servant's closeness to the Lord represents the Son. His standing on the left side represents Adam. The Lord is God the Father. The Servant is the Son, Christ Jesus. The Holy Ghost is the Equal¹⁵ Love shared by them both.

When Adam fell, God's Son fell: because of the rightful oneing which had been made in heaven, God's Son might not [be disparted] from Adam. (For by Adam I understand All-Man.) Adam fell from life to death, into the deep¹⁶ of this wretched world, and after that into hell: God's Son fell with Adam, into the deep¹⁷ of the Maiden's womb, who was the fairest daughter of Adam; and for this end: to excuse Adam from blame in heaven and in earth; and mightily He fetched him out of hell.

When Adam fell, God's Son fell too. Because of the rightful union made in heaven, God's Son could not be separated from Adam. (By Adam I mean all humanity.) Adam fell from life to death, into the depths¹⁶ of this wretched world, and then into hell. God's Son fell with Adam, into the depths¹⁷ of the Maiden's womb. She was Adam's fairest daughter. God's Son did this to clear Adam of blame in heaven and on earth. And with great power, he brought Adam out of hell.

By the wisdom and goodness that was in the Servant is understood God's Son; by the poor clothing as a labourer standing near the left side, is understood the Manhood and Adam, with all the scathe¹⁸ and feebleness that followeth. For in all this our good Lord shewed His own Son and Adam but one Man. The virtue and the goodness that we have is of Jesus Christ, the feebleness and the blindness that we have is of Adam: which two were shewed in the Servant.

The Servant’s wisdom and goodness represent God’s Son. His poor clothing as a laborer standing near the left side represents human nature and Adam, with all the harm¹⁸ and weakness that follow. For in all this, our good Lord showed his own Son and Adam as one Man. The virtue and goodness we have come from Jesus Christ. The weakness and blindness we have come from Adam. Both were shown in the Servant.

And thus hath our good Lord Jesus taken upon Him all our blame, and therefore our Father nor may nor will more blame assign to us than to His own Son, dearworthy Christ. Thus was He, the Servant, afore His coming into earth standing ready afore the Father in purpose, till what time He would send Him to do that worshipful deed by which mankind was brought again into heaven;—that is to say, notwithstanding that He is God, even with the Father as anent the Godhead. But in His foreseeing purpose that He would be Man, to save man in fulfilling of His Father's will, so He stood afore His Father as a Servant, willingly¹⁹ taking upon Him all our charge. And then He started full readily at the Father's will, and anon He fell full low, into the Maiden's womb, having no regard to Himself nor to His hard pains.

And so our good Lord Jesus has taken all our blame upon himself. Therefore, our Father can neither assign nor wish to assign more blame to us than to his own beloved Son, Christ. Thus, before he came to earth, he, the Servant, stood ready before the Father. He waited until the Father would send him to perform the glorious deed that brought humanity back into heaven. This was so even though he is God, equal with the Father in divinity. But he had already resolved to become human, to save humanity by fulfilling his Father's will. With this purpose, he stood before his Father as a Servant, willingly¹⁹ taking all our burden upon himself. Then he set out eagerly at the Father's will, and at once he fell very low, into the Maiden's womb. He gave no thought to himself or to his severe suffering.

The white kirtle is the flesh; the singleness is that there was right nought atwix the Godhead and Manhood; the straitness is poverty; the eld is of Adam's wearing; the defacing, of sweat of Adam's travail; the shortness sheweth the Servant's labour.

The white tunic is the flesh. Its single layer means that there was nothing at all between the divine and human natures. Its tightness is poverty. It is old because Adam wore it. It is stained by the sweat of Adam’s labor. Its shortness shows the Servant’s labor.

And thus I saw the Son saying in His meaning²⁰: Lo! my dear Father, I stand before Thee in Adam's kirtle, all ready to start and to run: I would be in the earth to do Thy worship when it is Thy will to send me. How long shall I desire? Full soothfastly wist the Son when it would be the Father's will and how long He should desire: that is to say, [He wist it] anent the Godhead: for He is the Wisdom of the Father; wherefore this question was shewed with understanding of the Manhood of Christ. For all mankind that shall be saved by the sweet Incarnation and blissful Passion of Christ, all is the Manhood of Christ: for He is the Head and we be His members. To which members the day and the time is unknown when every passing woe and sorrow shall have an end, and the everlasting joy and bliss shall be fulfilled; which day and time for to see, all the Company of Heaven longeth. And all that shall be under heaven that shall come thither, their way is by longing and desire. Which desire and longing was shewed in the Servant's standing afore the Lord,—or else thus in the Son's standing afore the Father in Adam's kirtle. For the longing²¹ and desire of all Mankind that shall be saved appeared in Jesus: for Jesus is All that shall be saved, and All that shall be saved is Jesus. And all of the Charity of God; with obedience, meekness, and patience, and virtues that belong to us.

And so I saw the Son expressing this thought²⁰: Look! My dear Father, I stand before you in Adam's kirtle, all ready to set out and run. I wish to be on earth to honor you when it is your will to send me. How long must I long for this? The Son knew with complete certainty when it would be the Father's will and how long he would have to wait. That is to say, he knew it in his divinity, for he is the Wisdom of the Father. Therefore, this question was shown as expressing Christ's humanity. For all mankind who shall be saved by the sweet Incarnation and blissful Passion of Christ are Christ's humanity. He is the Head, and we are his members. Those members do not know the day and time when every passing woe and sorrow will end. Nor do they know when everlasting joy and bliss will be fulfilled. All the Company of Heaven longs to see that day and time. And all who are under heaven and shall come there must make their way through longing and desire. This longing and desire were shown in the Servant standing before the Lord. They were also shown in the Son standing before the Father in Adam's kirtle. For the longing²¹ and desire of all Mankind who shall be saved appeared in Jesus. For Jesus is All who shall be saved, and All who shall be saved is Jesus. And all of this comes from the love of God, together with obedience, meekness, patience, and the virtues that belong to us.

Also in this marvellous example I have teaching with me as it were the beginning of an A.B.C., whereby I have some understanding of our Lord's meaning. For the secret things of the Revelation be hid therein;—notwithstanding that all the Shewings are full of secret things. The sitting of the Father betokeneth His Godhead: that is to say, by shewing of rest and peace: for in the Godhead may be no travail.²² And that He shewed Himself as Lord, betokeneth His [governance] to our manhood. The standing of the Servant betokeneth travail; on one side, and on the left, betokeneth that he was not all worthy to stand even-right afore the Lord; his starting was the Godhead, and the running was the Manhood: for the Godhead started from the Father into the Maiden's womb, falling into the taking of our Kind. And in this falling he took great sore: the sore that He took was our flesh, in which He had also swiftly feeling of deadly pains. That he stood adread before the Lord and not even-right, betokeneth that His clothing was not seemly²³ to stand in even-right afore the Lord, nor that might not, nor should not, be His office while He was a labourer; nor also He might not sit in rest and peace with the Lord till He had won His peace rightfully with His hard travail; and that he stood by the left side [betokeneth] that the Father left His own Son, willingly,²⁴ in the Manhood to suffer all man's pains, without sparing of Him. By that his kirtle was in point to be ragged and rent, is understood the blows, the scourgings, the thorns and the nails, the drawing and the dragging, His tender flesh rending. (As I saw in some part [before] how the flesh was rent from the skull, falling in pieces until the time when the bleeding ceased, and then it began to dry again, cleaving to the bone.) And by the struggling and writhing, groaning and moaning, is understood that He might never rise almightily from the time that He was fallen into the Maiden's womb, till his body was slain and dead, He yielding the soul into the Father's hands with all Mankind for whom He was sent.

In this marvellous example, I am also given teaching like the beginning of an A.B.C. Through it, I gain some understanding of our Lord's meaning. For the secret things of the Revelation are hidden in this example, although all the Showings are full of secret things. The Father's sitting signifies his Godhead, showing rest and peace, for there can be no toil in the Godhead.²² And his showing himself as Lord signifies his [governance] of our humanity. The Servant's standing signifies toil. His standing on one side, and on the left, signifies that he was not fully worthy to stand directly before the Lord. His starting was the Godhead, and his running was the Manhood. For the Godhead sprang from the Father into the Maiden's womb, falling into our human nature. In this fall he received a great wound. The wound he received was our flesh, in which he also quickly felt deadly pains. His standing afraid before the Lord and not directly in front of him signifies that his clothing was not fit²³ for him to stand directly before the Lord. Nor could or should he stand there while he was a labourer. Nor could he sit in rest and peace with the Lord until he had rightfully won his peace through hard toil. His standing on the left side [signifies] that the Father willingly left his own Son²⁴ in his human nature to suffer all human pains, without sparing him. The fact that his tunic was about to become ragged and torn refers to the blows, the scourging, the thorns and the nails, the pulling and dragging, and the tearing of his tender flesh. (I saw some of this [before], when the flesh was torn from the skull and fell in pieces until the bleeding stopped. Then it began to dry again and cling to the bone.) The struggling and writhing, groaning and moaning, signify that he could not rise in almighty power from the time he fell into the Maiden's womb until his body was killed and dead. Then he gave his soul into the Father's hands, together with all humankind, for whom he was sent.

And at this point He began first to shew His might: for He went into Hell, and when He was there He raised up the great Root out of the deep deepness which rightfully was knit to Him in high Heaven. The body was in the grave till Easter-morrow, and from that time He lay nevermore. For then was rightfully ended the struggling and the writhing, the groaning and the moaning. And our foul deadly flesh that God's Son took on Him, which was Adam's old kirtle, strait, [worn]-bare, and short, was then by our Saviour made fair, new, white and bright and of endless cleanness; loose and long²⁵; fairer and richer than was then the clothing which [before] I saw on the Father: for that clothing was blue, but Christ's clothing is [coloured] now of a fair seemly medlour, which is so marvellous that I can it not describe: for it is all of very worships.

At this point he first began to show his power. He went into Hell, and there he raised the great Root from the deepest depths. This Root was rightly joined to him in high Heaven. His body was in the grave until Easter morning, and from then on he lay there no longer. For then the struggling and writhing, the groaning and moaning, rightly came to an end. The Son of God had taken on our foul, mortal flesh. It was Adam's old garment, tight, worn thin, and short. Then our Saviour made it fair, new, white, and bright, endlessly clean, loose and long²⁵. It was more beautiful and richer than the clothing I had seen on the Father before. For the Father's clothing was blue, but Christ's clothing is now a beautiful, fitting mixture of colors. It is so marvelous that I cannot describe it, for it is full of true glory.

Now sitteth not the Son on earth in wilderness, but He sitteth in His noblest Seat, which He made in Heaven most to His pleasing. Now standeth not the Son afore the Father as a Servant afore the Lord dreadingly, meanly clad, in part naked; but He standeth afore the Father even-right, richly clad in blissful largeness, with a Crown upon His head of precious richness. For it was shewed that we be His Crown: which Crown is the Joy of the Father, the Worship of the Son, the Satisfying of the Holy Ghost, and endless marvellous Bliss to all that be in Heaven. Now standeth not the Son afore the Father on the left side, as a labourer, but He sitteth on His Father's right hand, in endless rest and peace.²⁶ (But it is not meant that the Son sitteth on the right hand, side by side, as one man sitteth by another in this life,—for there is no such sitting, as to my sight, in the Trinity,—but He sitteth on His Father's right hand,—that is to say: in the highest nobleness of the Father's joys.) Now is the Spouse, God's Son, in peace with His loved Wife, which is the Fair Maiden of endless Joy. Now sitteth the Son, Very God and Man, in His City in rest and peace: which [City] His Father hath adight to Him of His endless purpose; and the Father in the Son; and the Holy Ghost in the Father and in the Son.

Now the Son no longer sits on earth in the wilderness. He sits on his noblest seat, which he made in heaven to please himself most. Now the Son no longer stands before the Father like a servant before his lord, fearful, poorly clothed, and partly naked. Instead, he stands upright before the Father, richly clothed in blissful abundance, with a crown of precious richness on his head. For it was shown that we are his Crown. This Crown is the joy of the Father, the glory of the Son, the satisfaction of the Holy Ghost, and endless, marvelous bliss to all who are in heaven. Now the Son no longer stands before the Father on the left side, like a laborer. He sits at his Father's right hand, in endless rest and peace.²⁶ (But this does not mean that the Son sits at the Father's right hand, side by side, as one person sits beside another in this life. As I see it, there is no such sitting in the Trinity. Rather, he sits at his Father's right hand, that is, in the highest nobility of the Father's joys.) Now the Bridegroom, God's Son, is at peace with his beloved Wife, the Fair Maiden of endless Joy. Now the Son, true God and man, sits in his City in rest and peace. His Father has prepared this City for him according to his eternal purpose. And the Father is in the Son, and the Holy Ghost is in the Father and in the Son.