high and heavenly nature) again." Moreover, "Charity keepeth us in Hope and Hope leadeth us in Charity; and in the end all shall be Charity" (lxxxiv.).
With these trinities and groups of threes are others, belonging to God and man, mentioned successively in the closing chapters of the book: three manners of God's Beholding (or Regard of Countenance): that of the Passion, that of Compassion, and that of Bliss; three kinds of longing God has: to teach us, to have us, to fulfil us; three things that man needs in this life from God: Love, Longing, and Pity—"pity in love," to keep him now, and "longing in the same love" to draw him to heaven; three things by which man standeth in this life and by which God is worshipped: "use of man's reason natural; common teaching of Holy Church; inward gracious working of the Holy Ghost";—and last of all, "three properties of God, in which the strength and effect of all the Revelation standeth," "Life, Love and Light."
Again, Julian speaks of things that are double, and this double state seems to be one of imperfection, though she does not explicitly say so. Man's nature, she says, was created "double": "Substance," or Spirit essential from out of the Spirit Divine, and "Sensuality" or spirit related to human senses and making human faculties, intellectual and physical. These two, the Substance and Sense-soul, in their imperfection of union through the frailty of created love (which needs the divine in its
