Chapter 35

And when God Almighty had shewed so plenteously and joyfully of His Goodness, I desired to learn assuredly as to a certain creature that I loved, if it should continue in good living, which I hoped by the grace of God was begun. And in this desire for a singular Shewing, it seemed that I hindered myself: for I was not taught in this time. And then was I answered in my reason, as it were by a friendly intervenor¹: Take it generally, and behold the graciousness of the Lord God as He sheweth to thee: for it is more worship to God to behold Him in all than in any special thing. And therewith I learned that it is more worship to God to know all-thing in general, than to take pleasure in any special thing. And if I should do wisely according to this teaching, I should not only be glad for nothing in special, but I should not be greatly distressed for no manner of thing²: for All shall be well. For the fulness of joy is to behold God in all: for by the same blessed Might, Wisdom, and Love, that He made all-thing, to the same end our good Lord leadeth it continually, and thereto Himself shall bring it; and when it is time we shall see it. And the ground of this was shewed in the First [Revelation], and more openly in the Third, where it saith: I saw God in a point.

After God Almighty had shown his goodness so abundantly and joyfully, I wanted to know something for certain. I loved a particular person and hoped that, by God’s grace, this person had begun to live a good life. I wanted to know whether the person would continue to live well. But in desiring a particular revelation, I seemed to hinder myself, for I received no teaching about it then. Then an answer came to me in my reasoning, as if from a friendly mediator¹: Take it generally, and behold the graciousness of the Lord God as he shows it to you. For it honors God more to behold him in all things than in any particular thing. From this I learned that it honors God more to know all things in general than to take pleasure in any particular thing. If I acted wisely according to this teaching, I would not rejoice only in particular things. Nor would I be greatly distressed by anything², for all shall be well. The fullness of joy is to behold God in all things. For our good Lord continually leads all things toward the same end for which he made them. He leads them by the same blessed power, wisdom, and love with which he made them. He himself will bring them to that end, and when the time comes, we shall see it. The foundation of this was shown in the First [Revelation], and more clearly in the Third, where it says: I saw God in a point.

All that our Lord doeth is rightful, and that which He suffereth³ is worshipful: and in these two is comprehended good and ill: for all that is good our Lord doeth, and that which is evil our Lord suffereth. I say not that any evil is worshipful, but I say the sufferance of our Lord God is worshipful: whereby His Goodness shall be known, without end, in His marvellous meekness and mildness, by the working of mercy and grace.

Everything our Lord does is right, and what he allows³ is worthy of praise. These two things include both good and evil. Our Lord does all that is good, and he allows what is evil. I do not say that any evil is worthy of praise. But I do say that our Lord God’s allowing it is worthy of praise. Through his mercy and grace, his goodness will be known forever in his wonderful humility and gentleness.

Rightfulness is that thing that is so good that [it] may not be better than it is. For God Himself is very Rightfulness, and all His works are done rightfully as they are ordained from without beginning by His high Might, His high Wisdom, His high Goodness. And right as He ordained unto the best, right so He worketh continually, and leadeth it to the same end; and He is ever full-pleased with Himself and with all His works. And the beholding of this blissful accord is full sweet to the soul that seeth by grace. All the souls that shall be saved in Heaven without end be made rightful in the sight of God, and by His own goodness: in which rightfulness we are endlessly kept, and marvellously, above all creatures.

Rightfulness is goodness that cannot be better than it is. For God himself is true Rightfulness. He does all his works rightly, as he ordained them from the beginning, through his great power, wisdom, and goodness. Just as he ordained everything for the best, so he works continually and leads everything to that same end. He is always completely pleased with himself and all his works. Seeing this blessed harmony is very sweet to the soul that sees it through grace. All souls who will be saved in Heaven forever are made rightful in God’s sight by his own goodness. In this rightfulness, we are kept forever, wonderfully and above all creatures.

And Mercy is a working that cometh of the goodness of God, and it shall last in working all along, as sin is suffered to pursue rightful souls. And when sin hath no longer leave to pursue, then shall the working of mercy cease, and then shall all be brought to rightfulness and therein stand without end.

And Mercy is a work that comes from the goodness of God. Mercy will continue to work as long as sin is allowed to pursue righteous souls. When sin is no longer allowed to pursue them, the work of mercy will cease. Then all will be brought to righteousness and remain there forever.

And by His sufferance we fall; and in His blissful Love with His Might and His Wisdom we are kept; and by mercy and grace we are raised to manifold more joys.

By his permission, we fall. And in his joyful love, he keeps us safe through his power and wisdom. By mercy and grace, we are raised to many more joys.

Thus in Rightfulness and Mercy He willeth to be known and loved, now and without end. And the soul that wisely beholdeth it in grace, it is well pleased with both, and endlessly enjoyeth.

So he wants to be known and loved for his justice and mercy, now and forever. The soul that wisely sees this through grace is pleased with both and rejoices endlessly.