in our often fallings"; as to "living gladly and merrily for love's sake" in our penance of darkness (lxxii.–lxxxi.). And in general, for all experiences of life, "It is God's will that we take His promises and His comfortings as largely and as mightily as we may take them, and also He willeth that we take our abiding and our troubles as lightly as we may take them, and set them at nought" (lxiv., lxv., xv.),
"We are all one in comfort," says Julian, "all the gracious comfort was for all mine even-Christians." Sin separates, pain isolates, but salvation and comfort unite.
And lastly, in this mystical vision of the oneness of man with God in Christ, man is seen not only as united in himself in the diverse parts of his nature, and as one with his fellow man, but as joined to that which is below him. How often of one good and another, as of that fair and sacred "service of the Mother"—"nearest, readiest, and surest"—"in the creatures by whom it is done," do we hear Julian's confident word of Sacramental declaration: "It is Christ." "For God is all that is good, as to my sight, and God hath made all that is made: and he that loveth generally all his even-Christians for God, he loveth all that is. For in Mankind that shall be saved is comprehended all: that is to say, all that is made and the Maker of all. For in Man is God, and God is in all. And I hope," adds Julian, in words that are fitting to take for her courteous, her tender, "Good Speed" ere we pass to her book—altogether
