ruysbroeck the adornment of the spiritual marriage

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JOHN OF RUYSBROECK

THE ADORNMENT OF THE SPIRITUAL MARRIAGE

THE SPARKLING STONE

THE BOOK OF SUPREME TRUTH

TRANSLATED FROM THE FLEMISH BY

C. A. WYNSCHENK DOM

EDITED

WITH AN INTRODUCTION AND NOTES BY

EVELYN UNDERHILL

BV5080 J33

"In tantum Deus cognoscitur, in quantum amatur" STBERNARD

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CONTENTS

Introduction

THE ADORNMENT

OF THE SPIRITUAL MARRIAGE

THE FIRST BOOK

ProogueI! # t$e Acti%e &i#e

II! S$o'ing $o' 'e s$a consider t$e (oming o# ($rist in T$ree )a*s

III! # +umiit*

I! # ($arit*

! # Patient Endurance

I! # t$e Second (oming o# ($rist

II! # t$e Bessed Sacraments

III! # t$e T$ird (oming o# ($rist

I-! S$o'ing '$at ($rist 'i do in t$e Da* o# Doom

-! # t$e .i%e /inds o# en '$o s$a aear at t$e udgment

-I! # a Siritua 3oing ut 'it$ a irtues

-II! +o' +umiit* is t$e .oundation o# a ot$er irtues

-III! # 4edience

-I! # t$e Renunciation o# Se#)i

-! # Patience-I! # ee6ness

-II! # /indiness

-III! # (omassion

-I-! # 3enerosit*

--! # 7ea and Diigence

--I! # Temerance and So4riet*

--II! # Purit*

--III! # T$ree Enemies to 4e o%ercome 4* Rig$teousness

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--I! # t$e /ingdom o# t$e Sou

--! # a Siritua eeting o# 3od and urse%es

--I! # t$e desire to 6no' t$e Bridegroom in +is Nature

THE SECOND BOOK

Proogue

I! +o' 'e ac$ie%e Suernatura Sig$t in our In'ard )or6ings

II! # a T$ree#od 9nit* '$ic$ is in us 4* Nature

III! # t$e In#o' o# t$e 3race o# 3od into our Sirit

I! S$o'ing $o' 'e s$oud #ound our In'ard &i#e on a .reedom #rom Images! # a T$ree#od (oming o# our &ord in t$e In'ard an

I! # t$e Second (oming o# our &ord in t$e In'ard an

II! # t$e T$ird (oming o# our &ord

III! +o' t$e .irst (oming $as .our Degrees

I-! # 9nit* o# +eart

-! # In'ardness

-I! # Sensi4e &o%e

-II! # De%otion

-III! # 3ratitude

-I! # T'o 3rie#s '$ic$ arise #rom In'ard 3ratitude

-! A Simiitude $o' 'e s$oud er#orm t$e .irst Degree o# our In'ard

E:ercise

-I! Anot$er Simiitude concerning t$e same E:ercise

-II! # t$e Second Degree o# our In'ard E:ercise, '$ic$ increases

In'ardness 4* +umiit*

-III! # t$e Pure Deig$t o# t$e +eart and t$e Sensi4e Po'ers

-I-! # Siritua Ine4riation

--! )$at ma* $inder a an in t$is Ine4riation

--I! A Simiitude $o' a an s$oud act and 4ear $imse# in t$is case

--II! # t$e T$ird Degree o# t$e Siritua (oming o# ($rist

--III! # t$e Pain and Restessness o# &o%e

--I! # Ecstacies and Di%ine Re%eations

--! An E:ame s$o'ing $o' one is $indered in t$is E:ercise

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--I! Anot$er E:ame

--II! A Para4e o# t$e Ant

--III! # t$e .ourt$ Degree o# t$e (oming o# ($rist

--I-! S$o'ing '$at t$e .orsa6en an s$oud do

---! A Para4e; +o' one ma* 4e $indered in t$is .ourt$ Degree

---I! # anot$er +indrance

---II! # .our /inds o# .e%er '$ere'it$ a an ma* 4e Tormented

---III! S$o'ing $o' t$ese .our Degrees in t$eir Per#ection are .ound in

($rist

---I! S$o'ing $o' a an s$oud &i%e i# $e 'oud 4e Enig$tened

---! # t$e Second (oming o# ($rist, or, t$e .ountain 'it$ T$ree Ris

---I! T$e .irst Ri adorns t$e emor*

---II! T$e Second Ri enig$tens t$e 9nderstanding

---III! T$e T$ird Ri esta4is$es t$e )i to e%er* Per#ection

---I-! S$o'ing $o' t$e Esta4is$ed an s$a go out in .our )a*s

-&! +e s$a go out to'ards 3od and to'ards a Saints

-&I! +e s$a go out to'ards a Sinners

-&II! +e s$a go out to'ards $is .riends in Purgator*

-&III! +e s$a go out to'ards $imse# and to'ards a 3ood en-&I! S$o'ing $o' 'e ma* recognise t$ose en '$o #ai in ($arit* to a

-&! +o' ($rist 'as, is, and e%er 'i 4e t$e &o%er o# a

-&I! Rero%ing a t$ose '$o i%e on Siritua 3oods in an Inordinate anner

-&II! S$o'ing $o' ($rist $as gi%en +imse# to a in common in t$e

Sacrament o# t$e Atar

-&III! # t$e 9nit* o# t$e Di%ine Nature in t$e Trinit* o# t$e Persons

-&I-! S$o'ing $o' 3od ossesses and mo%es t$e Sou 4ot$ in a Natura and a

Suernatura 'a*&! S$o'ing $o' a an s$oud 4e adorned i# $e is to recei%e t$e most In'ard

E:ercise

&I! # t$e T$ird (oming o# ($rist

&II! S$o'ing $o' t$e Sirit goes out t$roug$ t$e Di%ine Stirring

&III! # an Eterna +unger #or 3od

&I! # a &o%ing Stri#e 4et'een t$e Sirit o# 3od and our Sirit

&! # t$e .ruit#u )or6s o# t$e Sirit, t$e '$ic$ are Eterna

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&I! S$o'ing t$e 'a* in '$ic$ 'e s$a meet 3od in a 3$ost* anner 4ot$

'it$ and 'it$out eans

&II! # t$e Essentia eeting 'it$ 3od 'it$out eans in t$e Na6edness o# our

Nature

&III! S$o'ing $o' one is i6e unto 3od t$roug$ 3race and uni6e unto 3od

t$roug$ orta Sin

&I-! S$o'ing $o' one ossesses 3od in 9nion and Rest, a4o%e a i6eness

t$roug$ 3race

&-! S$o'ing $o' 'e $a%e need o# t$e 3race o# 3od, '$ic$ ma6es us i6e unto

3od and eads us to 3od 'it$out eans

&-I! # $o' 3od and our Sirit %isit eac$ ot$er in t$e 9nit* and in t$e &i6eness

&-II! S$o'ing $o' 'e s$oud go out to meet 3od in a our )or6s

&-III! # t$e ordering o# a t$e irtues t$roug$ t$e Se%en 3i#ts o# t$e +o*3$ost

&-I! # t$e +ig$est Degree o# t$e most Interior &i#e

&-! # T$ree /inds o# most In'ard Practices

&-I! S$o'ing $o' some en i%e contrar* to t$ese E:ercises

&-II! # anot$er 6ind o# Per%erted en

THE THIRD BOOK

I! S$o'ing t$e T$ree )a*s 4* '$ic$ one enters into t$e 3odSeeing &i#e

II! +o' t$e Eterna Birt$ o# 3od is rene'ed 'it$out interrution in t$e no4iit*

o# t$e Sirit

III! +o' our Sirit is caed to go out in (ontemation and .ruition

I! # a Di%ine eeting '$ic$ ta6es ace in t$e +iddenness o# our Sirit

THE SPARKLING STONE

Proogue

I! T$roug$ T$ree T$ings a an 4ecomes 3ood

II! T$roug$ T$ree T$ings a an 4ecomes In'ard

III T$roug$ T$ree T$ings a an 4ecomes 3odSeeing

I! # t$e Sar6ing Stone, and o# t$e Ne' Name 'ritten in t$e Boo6 o# t$e

Secrets o# 3od

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! # t$e 'or6s '$ic$ 3od 'or6s in a in common, and o# .i%e /inds o#

Sinners

I! # t$e di##erence 4et'een t$e +ireings and t$e .ait$#u Ser%ants o# 3od

II! # t$e di##erence 4et'een t$e .ait$#u Ser%ants and t$e Secret .riends o#3od

III! # t$e di##erence 4et'een t$e Secret .riends and t$e +idden Sons o# 3od

I-! +o' 'e ma* 4ecome +idden Sons o# 3od, and attain to t$e 3odSeeing

&i#e

-! +o' 'e, t$oug$ ne 'it$ 3od, must eterna* remain t$er t$an 3od

-I! # t$e great di##erence 4et'een t$e Brig$tness o# t$e Saints and t$e +ig$est

Brig$tness to '$ic$ 'e can attain in t$is &i#e

-II! # t$e Trans#iguration o# ($rist on ount T$a4or

-III! +o' 'e oug$t to $a%e .ruition o# 3od

-I! # t$at (ommon &i#e '$ic$ comes #rom t$e (ontemation and .ruition o#

3od

THE BOOK OF SUPREME TRUTH

ProogueI! )$ere#ore t$is Boo6 'as )ritten

II! A s$ort reetition o# a t$e +ig$est Teac$ings 'ritten 4* t$e Aut$or

III! # t$e 9nion t$roug$ eans

I! # t$e en '$o ractise a .ase acanc*

! # t$e 9nion 'it$out eans

I! # +ea%en* )ea and +eis$ )oe

II! S$o'ing '$ere#ore a 3ood en do not attain to t$e 9nmediated 9nion

'it$ 3od

III! S$o'ing $o' t$e In'ard an s$oud e:ercise $imse#, t$at $e ma* 4e

united 'it$ 3od 'it$out eans

I-! # t$e In'ard )or6ing o# 3od


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-III! # t$e T$ree#od Pra*er o# ($rist, t$at 'e mig$t 4e one 'it$ 3od

-I! +ere t$e Aut$or decares t$at $e su4mits a t$at $e $as 'ritten to t$e

=udgment o# +o* ($urc$

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INTRODUCTION

I

ANANR9>SBRE(/?t$ree o# '$ose most imortant 'or6s are $ere #or t$e

#irst time resented to Engis$ readers?is t$e greatest o# t$e .emis$ m*stics, and must

ta6e $ig$ ran6 in an* ist o# ($ristian contemati%es and saints! +e 'as 4orn in 12@8,

at t$e itte %iage o# Ru*s4roec6 or Ruus4roec6 4et'een Brusses and +a, #rom '$ic$

$e ta6es $is name and sent $is '$oe i#e 'it$in $is nati%e ro%ince o# Bra4ant! At

ee%en *ears od, $e is said to $a%e run a'a* #rom $ome and #ound $is 'a* to Brusses

'$ere $e 'as recei%ed 4* $is unce an +inc6aert, a canon o# t$e (at$edra o# St

3udue! +inc6aert, '$o 'as a man o# great iet*, i%ed 'it$ anot$er de%out riest

named .rancis %an (ouden4erg in t$e most austere #as$ion entire* de%oted to ra*er

and good 'or6s! T$e t'o eccesiastics 4roug$t t$e 4o* u, and ga%e $im a reigiouseducation, '$ic$ e%ident* incuded considera4e training in t$eoog* and $ioso$*;

su4=ects #or '$ic$ $e is said to $a%e s$o'n, e%en in 4o*$ood, an astonis$ing atitude!

In 181@ $e too6 orders, and o4tained t$roug$ $is unce


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'it$ $is mind i#ted u into 3od!" >et it is certain t$at great #orce o# c$aracter, muc$

s$re'd common sense, and remar6a4e inteectua quaities a* 4e$ind t$is mee6

aearance! )e 6no' $o' great* $e disi6ed "singuar conduct" in t$ose '$o $ad

gi%en t$emse%es to t$e siritua i#e! T$e* s$oud 4e, $e t$oug$t, i6e "ot$er good

men"8

and t$is idea #ound e:ression in $is o'n i#e! A de%out and ort$odo: (at$oic,'e read in sc$oastic t$eoog* and $ioso$*, on t$e menta and socia side at east,

$e 'as a t$oroug$ man o# $is time aarent* acceting 'it$out criticism its

institutions and ideas! an* assages in $is 'or6s indicate t$is; #or instance, $is

constant and unquestioning use o# t$e categories o# mediae%a s*c$oog*, or $is quiet

assumtiont$at "utting to t$e torture" is art o# t$e 4usiness o# a rig$teous =udge! But

on t$e siritua side $is eriod in#uenced $im itte! T$ere, $is concern 'as 'it$ trut$s

'$ic$ ie, as $e sa*s, "outside Time" in t$e Eterna No' and '$en $e is tr*ing to

interret t$ese to us t$e idde Ages and t$eir imitations #a a'a*! T$en 'e catc$

#ragments '$ic$ Pato or Potinus on one $and, +ege on t$e ot$er, mig$t recognise as

t$e reorts o# one '$o $ad 6no'n and e:erienced t$e Reait* #or '$ic$ t$e* soug$t!

"* 'ords," said Ru*s4roec6, "are strange, 4ut t$ose '$o o%e 'i understand"; andt$is indeed is true, #or $e ossessed in an e:traordinar* degree t$e o'er?'$ic$ so

man* great m*stics $a%e ac6ed?o# gi%ing %er4a and artistic e:ression to $is soaring

intuitions o# Eternit*!

In 188, '$en $e 'as #i#t* *ears od, t$e gro'ing sense o# contrast 4et'een

t$ose intuitions and t$e reigious #ormaism and unreait* o# t$e cat$edra i#e, t$e

distracting 4uste o# t$e to'n, reac$ed a oint at '$ic$ it seems to $a%e 4ecome

unendura4e to $im! Toget$er 'it$ +inc6aert and (ouden4erg?4ot$ no' od men?$e

e#t Brusses #or e%er a t$ree intending to sette in some one* countr* ace, '$ere

t$e* coud de%ote t$emse%es to t$e i#e o# ra*er and contemation! T$e* 'ere gi%en

t$e od $ermitage o# 3roenendae, or t$e 3reen ae*, in t$e #orest o# Soignes outside

Brusses! T$ere t$e* 'ere resent* =oined 4* discies, and #ormed a sma communit*,

'$ic$ 'as e%entua* aced under t$e rue o# t$e Augustinian canons! (ouden4erg

4ecame t$e ro%ost and Ru*s4roec6 t$e rior and under t$eir go%ernment t$e rior* o#

3roenendae soon 4ecame 6no'n as t$e $ome o# a secia $oiness!

)e s$a ro4a4* 4e rig$t i# 'e identi#* $is t$irt*eig$t *ears, so=ourn in t$e

#orest 'it$ t$e "3odseeing" stage o# Ru*s4roec6


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'oud go out aone into t$e 'oods '$en $e #et t$at t$e insiration o# 3od 'as uon

$im and t$ere, sitting under $is #a%ourite tree, 'oud 'rite as t$e +o* 3$ost dictated!

T$e 4ret$ren used to decare t$at once, $a%ing 4een a4sent man* $ours #rom t$e rior*,

$e 'as at ast #ound in t$is ace, rat in ecstac* and surrounded 4* a 4riiant aurao#

di%ine ig$t?a egend '$ic$ cose* resem4es man* simiar stories in t$e i%es o# t$esaints!

Suc$ ecstatic a4sortion in 3od, $o'e%er, #ormed on* one side o# Ru*s4roec6


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'it$ 3od! T$e Boo6 o# Trut$ 'as 'ritten to re#ute t$is accusation! But t$e true e%ents

o# t$ese *ears too6 ace #or $im in t$at suerna 'ord o# $ig$ contemation '$ic$ it

'as $is secia ro%ince to discose to $is #eo'men! T$ere $is rea i#e 'as #i:ed!

T$ere $is o%ing ardour 'as #or e%er *oung! T$it$er $e dre' t$ose treasures o# m*stica

6no'edge '$ic$ $e is said to $a%e oured #ort$ to $is 4ret$ren in ong ecstaticdiscourses '$en t$e Sirit imeed $im to sea6; #or $e ne%er taug$t or so6e uness $e

#et $imse# insired t$ereto 4* 3od! )$en od age came uon $im, t$oug$ $is g$ost*

%ision ne%er ost its 6eenness $is eart$* e*es gre' dim; and $is ater 'or6s 'ere

dictated, '$en t$e Sirit mo%ed $im, to one o# t$e *ounger 4rot$ers o# t$e $ouse! At

eig$t*eig$t *ears o# age $is strengt$ #aied; and a#ter a s$ort iness, '$ic$ ne%er

couded t$e radiance o# $is sirit, $e died uon Decem4er 2nd, 181!

II

Ru*s4roec6 'rote a $is 'or6s in t$e diaect o# $is nati%e ro%ince o# Bra4ant;'$ic$ stands in muc$ t$e same reation to modern .emis$ as ($aucer


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e:ame o# t$is in The Book of Truth! Suc$ %erse, $o'e%er, t$oug$ its uncout$

strangeness gi%es to it an imressi%e quait*, is a #ar ess success#u medium #or t$e

e:ression o# $is su4te m*stica ercetions t$an t$e %igorous rose st*e o# $is 4est

assages #or instance, t$e 'onder#u nint$ c$ater o# The Sparkling Stone!10

)$en 'e come to e:amine t$e c$aracter o# t$ese m*stica ercetions, 'e #indt$at Ru*s4roec6 'as one o# t$e #e' m*stics '$o $a%e 6no'n $o' to ma6e #u use o# a

strong and disciined inteect, 'it$out e%er ermitting it to encroac$ on t$e roer

domain o# siritua intuition! An order* and reasoned %ie' o# t$e uni%erse is t$e ground

an uon '$ic$ t$e resuts o# t$ose intuitions are set out; *et 'e are ne%er ao'ed to

#orget t$e mere* ro%isiona c$aracter o# t$e 4est inteectua concets '$ere 'e are

deaing 'it$ utimate trut$! 9timate trut$, $e sa*s, is not accessi4e to t$e $uman

reason; "t$e )$atness o# 3od" 'e can ne%er 6no'!11>et t$is need not discourage us

#rom e:oring, and descri4ing as 'e as 'e can, t$ose ric$ regions o# aro:imate

trut$ and i#egi%ing e:erience '$ic$ a'ait us 4e*ond t$e ramarts o# t$e sensua

'ord! T$e inteectua ideas and s*m4os '$ic$ $e uses most o#ten are ta6en to a arge

e:tent #rom t$e Bi4e and t$e &iturg*, and t$e 'or6s o# $is great redecessors andcontemoraries and con#orm to t$e main ines o# t$e ($ristian m*stica tradition! St

Pau and St Augustine, in articuar, $a%e in#uenced $is t$oug$t! T$e notion

ouarised 4* ! aeterinc6, t$at Ru*s4roec6 'as an "ignorant mon6" '$o 4ecame

in $is ecstacies a ro#ound $ioso$er, is contradicted 4* t$e reminiscences o# Pato,

Aristote, and Potinus, t$e man* quotations #rom Dion*sius t$e Areoagite, St

Augustine, Ric$ard o# St ictor, St Bernard, and ot$er m*stica aut$ors, '$ic$ 'e #ind

in $is 'or6s! Indeed, on* t$ose #amiiar 'it$ t$ese great seers and t$in6ers are in a

osition to recognise t$e sources and unra%e t$e meaning o# $is more di##icut assages!

+e 'as in #act amost as 'e equied on t$e inteectua as on t$e contemati%e side;

and $ence 'as ena4ed to interret to ot$ers, in anguage 'it$ '$ic$ a educated

($ristians in $is da* 'ere more or ess #amiiar, somet$ing at east o# t$e ad%entures o#

$is sirit in t$e #at$omess cean o# 3od!

T$ose inteectua concets, $o'e%er, o# '$ic$ $e a%aied $imse#, are

constant* used 4* $im in an origina 'a*; and a'a*s as a means o# e:ressing t$e

resuts o# direct ersona insiration and e:erience! Particuar* c$aracteristic is t$e

i%ing quait* 'it$ '$ic$ $e in%ests t$eoogica #ormuae t$at #or us $a%e 4ecome #i:ed

and sterie! As Dante, 'it$out de%iating #rom t$e narro' at$ o# sc$oastic $ioso$*,

4rings us at ast into t$e resence o# "t$at Eterna &ig$t '$ic$ o%es and smies,"12so

Ru*s4roec6 eads us 4ac6 4* 'a* o# t$e most ort$odo: Trinitarian doctrine to t$e %er*

$eart o# Reait*; t$e eterna and a4*sma .ountain o# i#egi%ing i#e!

In t$e t$ree 4oo6s '$ic$ are no' transated 'e s$a #ind a $is mostc$aracteristic ideas, t$oug$ $ere it is on* ossi4e to touc$ uon a #e' o# t$em! 18.or

Ru*s4roec6, as #or St Augustine, Reait* is 4ot$ Being and Becoming; one#od and

c$angeess in essence, acti%e and di%erse in e:ression?a duaism at* reresented 4*

t$e t$eoogica dogma o# t$e Trinit* in 9nit*! So too man, t$e image o# 3od, is a unit*

'$o mani#ests $imse# in di%ersit* "made trinit*, i6e to t$e unmade Bessed Trinit*,"

as our o'n m*stic uian o# Nor'ic$ $as it!1T$e utimate trut$ is t$e 3od$ead; t$e

10T$is $e e%ident* came to reaise $imse#! (#! t$e end o# t$e t$ c$ater o# The Telve B!guines, "No'

I must cease #rom m* r$*ming, t$at I ma* s$o' cear* t$e 'a* o# contemation!"11The Adornment of the Spiritual Marriage, 46! i! ca! 21! (omare The Sparkling Stone, ca! G!

12Par! :::iii! 12!

18T$e student 'i #ind a #uer ana*sis in m* monogra$Ru'sbroeckKuest Series, 1G15F!1The Adornment of the Spiritual Marriage, 46! ii! ca! 2!

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Di%ine 9nit* o# reigion, t$e A4soute o# $ioso$*! It is Sime, not 'it$ t$e

simicit* o# negation 4ut 'it$ t$e simicit* o# comete a##irmation; gat$ering u into

its unit* a t$e ric$ come:ities o# o'er, 'isdom, and o%e! In its essence it is "dar6,"

"na6ed," "'a*ess" inaccessi4e to a t$e rocesses o# t$oug$t! >et it is ai%e t$roug$

and t$roug$ t$e eterna "i#egi%ing ground" #rom '$ic$ a comes! T$e ideas o#".at$er$ood", and "Son$ood" reresent its quic6ening #ruit#uness15 t$e +o* 3$ost is

t$e name o# t$e Di%ine energ* and o%e '$ic$ ours #ort$ into t$e created 'ord, and

t$ence, i6e a strong e44tide, dra's a t$ings 4ac6 into t$eir rigin! 1CT$oug$ t$e sou

unged in 3od, "sun6 in +is unit*," seems to itse# to e:erience a ro#ound rest and

stiness, *et it is rea* surrendered to t$e mo%ement o# t$is mig$t* o'er; #or "3od is

an ocean t$at e44s and #o's!"

T$e ideas, t$en, o# mo%ement, e##ort, and gro't$ are centra #or Ru*s4roec6


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od Engis$ m*stics! So #or Ru*s4roec6 me'ninghe en minnen?'i and o%e?sum u

t$e o4igations o# t$e sou at t$is stage o# its gro't$, and reare it #or t$e greater

e:eriences o# t$e interior i#e! T$oug$ $e ne%er uses t$e traditiona #ormua o# t$e

*stic )a*, 'e ma* regard t$is acti%e i#e as more or ess equi%aent to t$e )a* o#

Purgation! T$e same stage is treated in t$e 1st and Ct$ c$aters o# The Sparkling Stoneand t$e 8rd c$ater o# The Book of Truth!

T$e Second Bookgoes on #rom mora training to siritua training, and incudes

a t$at ascetic 'riters mean 4* t$e "Iuminati%e )a*!" It deas 'it$ t$ose "g$ost*

e:ercises," t$e dei4erate resonses o# t$e sou to t$e in%itation o# 3od, '$ic$ #orm t$e

#irst degrees o# our interior i#e, and 'it$ t$e da'ning o# t$e true m*stica

consciousness! It #as into t$ree c$ie# di%isions, treating o# t$ree 'a*s in '$ic$ t$e

Sirit o# 3od comes into our inner man cas! 5, C, and @F!

In t$e #irst di%ision cas! 82F Ru*s4roec6 treats o# t$e action o# grace on t$e

"o'er o'ers," or sense i#e! In t$e aegor* o# t$e Seasons, $e descri4es t$e norma

de%eoment o# t$e iuminated i#e in its emotiona asect; its =o*s and ardours,

reactions and desairs! T$e +o* 3$ost "$unting t$e sirit o# man" ca! 8F $as seiLedand trans#igured t$ose "desirous, a##ecti%e and irasci4e" o'ers o# t$e sou '$ic$,

according to t$e doctrine o# medie%a s*c$oog*, ma6e u natura i#e o# norma men!1G

In t$e second di%ision cas! 858F t$is rocess is e:tended to t$e "$ig$er

o'ers" o# t$e sou; t$e memor* or mind, t$e understanding, and t$e 'i! T$e

e:erience o# 3od is, #or t$ese $ig$er o'ers, an e:erience o# #res$ enig$tenment and

#res$ ardour in Ru*s4roec6


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Persons roceed #rom t$e 9nit* o# 3od!21)$et$er our menta and emotiona o'ers as

suc$ articiate in t$e siritua i#e, is #or $im a secondar* consideration! T$e* ma* do

so, i# t$e* 4e '$o* surrendered to 3od! But our true union 'it$ +im ta6es ace in t$e

a4*sma dees o# our 4eing?our "ground"?and e%er a4ides t$ere; #or $ere our i#e, as

it 'ere, 4uds out #rom t$e Di%ine i#e, and $ere 3od d'es eterna* "according to +isessence!" I# 'e earn to enter 'it$in, assing 4e*ond t$e o'ers to t$e unit* o# t$e

sirit, 'e 4ecome conscious o# t$is!22T$ere 'e e:erience +is m*sterious touc$ and

stirrings #ee and resond to t$e t$rust and in%itation o# +is o%e, as +e dri%es eac$

created sirit #ort$ to 'or6 +is 'i, and dra's it $ome again to'ards +is $eart! T$ere,

outside Time, t$e Eterna Birt$ ta6es ace cas! 5@C1F!

As a resut o# t$is ractice in intro%ersion, t$is simi#ication o# consciousness,

t$e se# no' #irst 4ecomes caa4e o# t$e second #orm o# contemation, descri4ed in

The Telve B!guinesas

"A 6no'ing '$ic$ is in no 'ise

.or e%er a4iding a4o%e t$e reason!"28

and enters uon t$at ro#ound *et sime communion 'it$ 3od '$ic$

Ru*s4roec6 cas t$e most in'ard o# a e:ercises! .or t$is $is #a%ourite image is t$at o#

#eeding; t$e sou tastes 3od ca! C5F, eats, de%ours, assimiates +im, and in $er turn is

eaten and consumed2?anguage '$ic$ ro4a4* re#ects $is great ersona de%otion to

t$e Euc$arist! )it$ t$is m*stica sa%ouring and #eeding uon Reait*, t$e se# reac$es

t$e term o# t$e interior i#e, and t$e #u stature o# t$at "secret #riend o# 3od" descri4ed

'it$ suc$ mar%eous su4tet* in t$e t$ c$ater o# The Sparkling Stone!

It is at t$is oint t$at t$e dangers o# a #ase m*sticism ma6e t$emse%es #et!

+ere, t$en, Ru*s4roec6 enters uon a %igorous and acute criticism o# Kuietism cas!

CCC@F; esecia* %aua4e to us at t$e resent da*, '$en so man* irresonsi4e aostes

o# "ne' m*sticism" are recommending %ountar* assi%it* o# t$is t*e as a su4stitute

#or t$e stern disciine and eretua 'ied e##ort in%o%ed in t$e ($ristian science o#

ra*er! Ru*s4roec6 descri4es t$e interior 4an6ness and sience o# t$e quietist as a

s*c$ic tric6; a dei4erate sin6ing do'n into t$e su4conscious?t$e su4soi o# $uman

nature?'$ere it is true t$at t$e Di%ine &i#e d'es and suorts our created i#e, 4ut

'$ere 'e are 4eo' instead o# a4o%e t$e e%es o# norma consciousness! +ere, indeed,

t$e sou e:eriences a sensation o# rest and eace; 4ut it is mere* resting in its o'n

emtiness, a #ase reose '$ic$ demands no e:ercise o# %irtue, no tension o# t$e 'i,

and is a caricature o# t$e acti%e and o%ing surrender taug$t 4* t$e ($ristian saints! T$e

true emtiness and ideness o# '$ic$ Ru*s4roec6 sea6s as an essentia rearation o#t$e contemati%e state, is a condition o# mee6 and assi%e attenti%eness to 3od, '$ic$

e:cudes consciousness o# t$e ordinar* o4=ects o# ercetion and t$oug$t s'ees and

garnis$es t$e interior caste! +ere t$e %irtue is not in t$e emtiness and ideness, 4ut in

t$e $um4e and eager *ieding o# ourse%es! At$oug$ man cannot 4* $is o'n e##ort

reac$ 3od, *et 'it$out suc$ dei4erate o%ing e##ort 'e s$a ne%er ossess +im! 25

21The Book of Truth, ca! 11!22)bid!, ca! !

28The Telve B!guines, ca! !

2The Sparkling Stone, cas! G, 10 and 11! (omare The Telve B!guines, cas! 5 and 15!25The Sparkling Stone, ca! G!

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Be*ond e%en t$e $ig$est oint o# t$is interior i#e, in '$ic$ t$e contemati%e

#ees $imse# to 4e i%ing "in 3od,"2Cis t$at trans#igured or dei#ied i#e, as t$e Patonic

m*stics named it, '$ic$ Ru*s4roec6 cas overesen?sueressentia?t$e i#e o# t$e

"3odseeing man" Boo6 IIIF! )$ereas in t$e interior i#e 'e ma* 4e said to redisco%er

t$e ost in$eritance o# our sirit, in thisi#e t$ere is a genuine transcendence, a assing4e*ond t$at sirit


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T$e m*stic $as no' entered into union 'it$ t$e t$ree 'ise, t$e t$ree modes or

'a*s, under '$ic$ Di%ine &o%e imarts itse# in t$e sirit o# man; c$aracteristica*

distinguis$ed 4* Ru*s4roec6 as t$ree #orms o# mo%ement! .irst t$is energetic o%e

ours itse# out #rom t$e 3od$ead into us as grace; and 'e, in recei%ing it and ma6ing it

ours 4* our %irtues and good 'or6s, are united to 3od "t$roug$ means!" T$is is t$e#unction o# t$e acti%e i#e $armonising man


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THE ADORNMENT

OF THE SPIRITUAL MARRIAGE

HERE BEGINS

THE FIRST BOOK

PROLOGUE

Ecce sonsus %enit, e:ie o4%iam ei!

BE+&D, T+E BRIDE3R (ET+, 3 >E 9T T EET +I! T$ese 'ords

'ere 'ritten 4* St att$e' t$e E%angeist, and ($rist so6e t$em to +is discies and

to a ot$er men in t$e ara4e o# t$e %irgins! T$is Bridegroom is ($rist, and $uman

nature is t$e 4ride t$e '$ic$ 3od $as made in +is o'n image and a#ter +is i6eness!

And in t$e 4eginning +e $ad set $er in t$e $ig$est and most 4eauti#u, t$e ric$est and

most #ertie ace in a t$e eart$; t$at is, in Paradise! And +e $ad gi%en $er dominion

o%er a creatures and +e $ad adorned $er 'it$ graces and $ad gi%en $er a

commandment, so t$at 4* o4edience s$e mig$t $a%e merited to 4e con#irmed and

esta4is$ed 'it$ $er Bridegroom in an eterna trot$, and ne%er to #a into an* grie#, oran* sin!

T$en came a 4eguier, t$e $eis$ #iend, #u o# en%*, in t$e s$ae o# a su4te

serent, and $e 4eguied t$e 'oman and t$e* 4ot$ 4eguied t$e man, in '$om a4o%e a

t$e '$oe o# our nature consists! And t$e #iend seduced t$at nature, t$e 4ride o# 3od,

'it$ #ase counse and s$e 'as dri%en into a strange countr*, oor and misera4e and

cati%e and oressed, and 4eset 4* $er enemies so t$at it seemed as t$oug$ s$e mig$t

ne%er attain reconciiation and return again to $er nati%e and!

But '$en 3od t$oug$t t$e time $ad come, and $ad merc* on t$e su##ering o# +is

4eo%ed, +e sent +is n* Begotten Son to eart$, in a #air c$am4er, in a gorious

teme t$at is, in t$e 4od* o# t$e irgin ar*! T$ere +e 'as married to t$is 4ride, our

nature, and +e united $er 'it$ +is o'n erson t$roug$ t$e most ure 4ood o# t$is

no4e irgin! T$e riest '$o married t$e 4ride 'as t$e +o* 3$ost t$e ange 3a4rie

4roug$t t$e o##er t$e gorious irgin ga%e $er consent! T$us ($rist, our #ait$#u

Bridegroom, united our nature 'it$ +is erson and +e $as soug$t us in strange

countries, and taug$t us $ea%en* customs and er#ect #ait$#uness, and $as a4oured #or

us and #oug$t as our c$amion against t$e ad%ersar*! And +e $as 4ro6en oen our

rison, and 'on t$e %ictor*, and 4* +is deat$ sain our deat$ and +e $as redeemed us

4* +is 4ood, and made us #ree t$roug$ +is i%ing 'aters o# 4atism, and enric$ed us

'it$ +is sacraments and 'it$ +is gi#ts; t$at 'e mig$t go out as +e sa*sF 'it$ a t$e

%irtues, to meet +im in t$e $ouse o# gor* and to en=o* +im 'it$out end in eternit*!

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No' ($rist, t$e aster o# Trut$, sa*s; BE+&DT+EBRIDE3R(ET+, 3

>E9TTEET+I! In t$ese 'ords, ($rist our &o%er teac$es us #our t$ings! .irst, +e

gi%es us a command, in t$at +e sa*s; BE+&D! T$ose '$o negect t$is command and

remain 4ind are a damned! Second*, +e s$o's us '$at 'e s$a see, t$at is, t$e

coming o# t$e Bridegroom #or +e sa*s, T+EBRIDE3R(ET+! In t$e t$ird ace,+e teac$es and commands us '$at 'e s$a do, #or +e sa*s; 3>E9T! And in t$e

#ourt$ ace, 4* sa*ing; T EET +I, +e s$o's us t$e use and t$e urose o# our

a4our and o# a our i#e t$at is to sa*, t$e o%ing meeting 'it$ our Bridegroom!

T$ese 'ords 'e s$a no' decare and set #ort$ in t$ree 'a*s! .irst, according to

t$e common 'a* reating to t$e i#e o# 4eginners, '$ic$ is caed t$e Acti%e &i#e, and

'$ic$ is necessar* #or a men '$o 'is$ to 4e sa%ed! Second*, 'e 'i e:ain t$ese

same 'ords in t$eir reation to t$e interior, e:ated, and 3oddesiring i#e, at '$ic$

man* men ma* arri%e 4* t$eir %irtues and 4* t$e grace o# 3od! T$ird*, 'e 'i

e:ound t$em in resect o# a sueressentia, 3odseeing i#e, '$ic$ #e' men can attain

or taste, 4* reason o# t$e su4imit* and $ig$ no4iit* o# t$at i#e!

CHAPTER I

OF THE ACTIVE LIFE

SIN(Et$e time o# Adam, ($rist, t$e )isdom o# t$e .at$er, $as said to a men,

and +e sa*s so sti, in'ard* according to +is Di%init*; BE+&D! And t$is 4e$oding is

need#u! No' mar6 t$is 'e; t$at #or an*one '$o 'is$es to see, eit$er in a 4odi* or a

g$ost* manner, t$ree t$ings are necessar*!

T$e #irst t$ing is t$at, i# a man 'i see 4odi* and out'ard*, $e must $a%e t$e

out'ard ig$t o# $ea%en, or some ot$er materia ig$t, to iuminate t$e medium, t$at is,

t$e air, t$roug$ '$ic$ $e 'i see! T$e second t$ing is, t$at $e must ermit t$e t$ings

'$ic$ $e 'is$es to see to 4e re#ected in $is e*es! And t$e t$ird t$ing is t$at t$e organs,

t$e e*es, must 4e sound and #a'ess, so t$at gross 4odi* t$ings can 4e su4t* re#ected

in t$em! I# a man ac6 an* o# t$ese t$ree t$ings $is 4odi* sig$t is 'anting! # t$is sig$t,

$o'e%er, 'e s$a sa* not$ing more 4ut 'e s$a sea6 o# a g$ost* and suernatura

sig$t, in '$ic$ a our 4iss a4ides!

.or a '$o 'is$ to see in a g$ost* and suernatura manner t$ree t$ings aso

are need#u! T$e #irst is t$e ig$t o# Di%ine grace t$e second is a #ree turning o# t$e 'i

to 3od, t$e t$ird is a conscience cean #rom an* morta sin!No' mar6 t$is; 3od 4eing a common good, and +is 4oundess o%e 4eing

common to a, +e gi%es +is grace in t'o 'a*s; re%enient grace, and t$e grace 4*

'$ic$ one merits eterna i#e! Pre%enient grace is common to a men, Pagan and e',

good and e%i! B* reason o# +is common o%e, '$ic$ 3od $as to'ards a men, +e $as

caused +is name and t$e redemtion o# $uman nature to 4e reac$ed and re%eaed to

t$e uttermost arts o# t$e eart$! )$osoe%er 'is$es to turn to +im can turn to +im! A

t$e sacraments, 4atism and e%er* ot$er sacrament are made read* #or a men '$o

'is$ to recei%e t$em according to t$e needs o# eac$ #or 3od 'is$es to sa%e a men and

to ose not one! At t$e da* o# udgment, no one s$a 4e a4e to comain t$at, $ad $e

'is$ed to 4e con%erted, 4ut itte 'as done #or $im! T$us 3od is a common ig$t and a

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common sendour enig$tening $ea%en and eart$, and e%er* man, eac$ according to $is

need and 'ort$!8

But at$oug$, e%en as 3od is common to a, t$e sun s$ines uon a trees, *et

man* a tree remains 'it$out #ruits, and man* a tree 4rings #ort$ 'id #ruits o# itte use

to men! And #or t$is reason suc$ trees are runed, and s$oots o# #ruit#u trees are gra#tedinto t$em, so t$at t$e* ma* 4ear good #ruits, sa%our* and use#u to man!

T$e ig$t o# Di%ine grace is a #ruit4earing s$oot, coming #ort$ #rom t$e i%ing

aradise o# t$e eterna 6ingdom and no deed can 4ring re#res$ment or ro#it to man i# it

4e not 4orn o# t$is s$oot! T$is s$oot o# Di%ine grace, '$ic$ ma6es man easing to

3od, and t$roug$ '$ic$ $e merits eterna i#e, is o##ered to a men! But it is not gra#ted

into a, 4ecause some 'i not cut a'a* t$e 'id 4ranc$es o# t$eir trees t$at is,

un4eie#, and a er%erse and diso4edient 'i oosed to t$e commandments o# 3od!

But i# t$is s$oot o# 3od


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I# a man does a $e can, and cannot do more 4ecause o# $is #ee4eness, it rests

'it$ t$e in#inite goodness o# 3od to #inis$ t$e 'or6! T$en, straig$t as a sun4eam, t$ere

comes a $ig$er ig$t o# Di%ine grace, and it is s$ed into t$e sou according to its 'ort$,

t$oug$ neit$er merited nor desired! .or in t$is ig$t 3od gi%es +imse# out o# #ree

goodness and generosit*, t$e '$ic$ ne%er creature can merit 4e#ore it $as recei%ed it!And t$is is an in'ard and m*sterious 'or6ing o# 3od in t$e sou, a4o%e time and it

mo%es t$e sou and a its o'ers! T$ere'it$ ends re%enient grace and 4egins t$e ot$er

grace, t$at is to sa*, t$e suernatura ig$t!

T$is ig$t is t$e #irst oint necessar*, and #rom it t$ere arises a second oint, and

t$at on t$e art o# t$e sou name*, t$e #ree con%ersion o# t$e 'i, in a singe moment

o# time! And $ere it is t$at c$arit* is 4orn o# t$e union o# 3od 'it$ t$e sou! T$ese t'o

oints $ang toget$er, so t$at t$e one cannot 4e #u#ied 'it$out t$e ot$er! )$ere 3od

and t$e sou come toget$er in t$e union o# o%e, t$en 3od, a4o%e time, gi%es +is ig$t

and t$e sou, in a singe moment o# time, gi%es, 4* %irtue o# t$e grace recei%ed, its #ree

con%ersion to +im! And t$ere c$arit* is 4orn o# 3od and o# t$e sou in t$e sou, #or

c$arit* is a 4ond o# o%e, t*ing 3od to t$e o%ing sou!# t$ese t'o t$ings?t$at is to sa*, t$e grace o# 3od and t$e #ree con%ersion o#

t$e 'i enig$tened 4* grace?c$arit*, t$at is, Di%ine o%e, is 4orn! And #rom t$is

Di%ine o%e t$e t$ird oint arises t$at is, t$e uri#ication o# conscience! And t$ese t$ree

oints 4eong toget$er in suc$ a 'a* t$at one cannot e:ist ong 'it$out t$e ot$ers #or

'$osoe%er $as Di%ine o%e $as aso er#ect contrition #or $is sins!

>et $ere 'e must ta6e $eed to t$e order o# Di%ine and creature* t$ings as t$e*

are $ere s$o'n! .or 3od gi%es +is ig$t, and 4* t$is ig$t man gi%es $is 'iing and

er#ect con%ersion; and o# t$ese t'o is 4orn a er#ect o%e to'ards 3od! And #rom t$is

o%e t$ere come #ort$ er#ect contrition and uri#ication o# conscience! And t$ese arise

#rom t$e consideration o# misdeeds and a t$at ma* de#ie t$e sou; #or '$en a man

o%es 3od $e desises $imse# and a $is 'or6s! T$is is t$e order o# e%er* con%ersion!

.rom it t$ere come true reentance, a er#ect sorro' #or e%er* e%i t$ing '$ic$ one $as

done, and an ardent desire ne%er to sin again and e%ermore to ser%e 3od in $um4e

o4edience! +ence too an oen con#ession, 'it$out reser%e, am4iguit*, or e:cuse a

er#ect satis#action according to t$e counse o# a rudent riest and t$e 4eginning o#

%irtue and o# a good 'or6s!

T$ese t$ree t$ings, as *ou $a%e $eard, are need#u to a siritua or god* sig$t! I#

*ou $a%e t$em, ($rist is sa*ing 'it$in *ou; BE+&D, and *ou are 4e$oding in trut$!

And t$is is t$e #irst o# t$e #our c$ie# oints name*, t$at in '$ic$ ($rist our &ord sa*s;

BE+&D!

CHAPTER II

SHOWING HOW WE SHALL CONSIDER THE COMING OF

CHRIST IN THREE WAYS

No', 4* sa*ing; T+EBRIDE3R(ET+, +e s$o's us #urt$er '$at 'e s$a

see! ($rist, our Bridegroom, so6e t$is 'ord in &atin; ENIT! And t$is 'ord imies

t'o tenses, t$e ast and t$e resent and *et $ere it denotes t$e #uture too!

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And t$at is '$* 'e s$a consider t$ree comings o# our Bridegroom, esus

($rist! In t$e #irst coming +e 4ecame man, #or man


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T$e #irst 6ind is t$is; t$at +e 'ied to 4ecome man, and too6 uon +imse# t$at

%er* nature '$ic$ $ad 4een 4anis$ed and cursed to t$e 4ottom o# $e, and 'ied to

4ecome one 'it$ it according to +is ersonait* so t$at no' an* man, eit$er good or

e%i, can sa*; ($rist, t$e Son o# 3od, is m* 4rot$er!

T$e second 6ind o# $umiit* according to +is 3od$ead consists in t$is t$at +ec$ose a oor maiden, and not a 6ing


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#or it #o's out o# t$e un#at$oma4e #ountain o# t$e +o* 3$ost, and transcends a t$at

creatures $a%e e%er e:erienced o# c$arit* #or ($rist 'as 3od and man in one Person!

And t$is is t$e second oint; t$at is to sa*, c$arit*!

CHAPTER V

OF PATIENT ENDURANCE

T+Et$ird oint is atient endurance! )e s$oud mar6 t$is oint care#u*, #or it

adorned ($rist our Bridegroom during a +is i#e! .or +is su##erings 4egan %er* ear*,

as soon as +e 'as 4orn t$e* 4egan 'it$ o%ert* and cod! T$en +e 'as circumcised

and s$ed +is 4ood +e 'as dri%en to a strange countr* +e ser%ed t$e ord ose$ and

+is mot$er +e su##ered $unger and t$irst, s$ame and contemt, t$e %ie 'ords and

'or6s o# t$e e's! +e #asted, +e 'atc$ed, and +e 'as temted 4* t$e de%i! +e 'as

su4=ect to a men +e 'andered #rom countr* to countr*, #rom to'n to to'n, 'it$ muc$

a4our and great Lea, t$at +e mig$t reac$ t$e 3ose!

At ast +e 'as ta6en risoner 4* t$e e's, '$o 'ere +is enemies, t$oug$ +e

'as t$eir #riend! +e 'as 4etra*ed, moc6ed and insuted, scourged and 4u##etted, and

condemned 4* #ase 'itness! +e 4ore +is cross 'it$ great ains u to t$e $ig$est oint

o# t$e and! +e 'as stried star6 na6ed! So #air a 4od* neit$er man nor 'oman e%er

sa' so crue* iused! +e su##ered s$ame, and anguis$, and cod, 4e#ore a t$e 'ord;

#or +e 'as na6ed, and it 'as cod, and a searc$ing 'ind cut into +is 'ounds! +e 'as

naied to t$e 'ood o# t$e cross 'it$ 4unt nais, and so stretc$ed out t$at +is %eins 'ere

torn asunder! +e 'as i#ted u and t$en #ung do'n, and 4ecause o# t$e 4o' +is'ounds 4egan to 4eed again! +is $ead 'as cro'ned 'it$ t$orns +is ears $eard t$e

e's cr* in t$eir #ur*; (R9(I.>+I, (R9(I.>+I, 'it$ man* ot$er in#amous 'ords!

+is e*es sa' t$e $ardness and maice o# t$e e's, and t$e anguis$ o# +is mot$er! And

+is e*es o%er#o'ed 'it$ t$e 4itterness o# sorro' and deat$ +is nose smet t$e #it$

'$ic$ t$e e's sat out o# t$eir mout$s into +is #ace +is mout$ and tongue dried

'it$ %inegar minged 'it$ ga, and e%er* sensiti%e art o# +is 4od* $ad 4een 'ounded

4* t$e scourge!

($rist our Bridegroom, 'ounded to t$e deat$, #orsa6en o# 3od and o# a

creatures, d*ing on t$e cross, $anging i6e a og #or '$ic$ no one cared, sa%e ar*, +is

oor mot$er, '$o coud not $e +im

($rist aso su##ered siritua*, in +is sou, 4ecause o# t$e $ardened $earts o# t$ee's and o# t$ose '$o 'ere utting +im to deat$ #or '$ate%er signs and 'onders t$e*

sa', t$e* remained in t$eir 'ic6edness! And +e su##ered 4ecause o# t$eir corrution and

4ecause o# t$e %engeance #or +is deat$ #or +e 6ne' t$at 3od 'oud a%enge it on t$em,

4od* and sou! Aso +e su##ered #rom t$e distress and anguis$ o# +is mot$er and +is

discies, '$o 'ere in great a##iction! And +e su##ered sti more, 4ecause +is deat$

'oud 4e o# no ro#it to so man* men, and 4ecause o# t$e ingratitude o# man and

4ecause o# t$e #ase oat$s '$ic$ man* 'oud s'ear, re%iing and 4as$eming +im

)$o $ad died out o# o%e #or us a! And aso +is 4odi* nature and +is o'er reason

su##ered, 4ecause 3od $ad 'it$dra'n t$e in#o' o# +is grace and o# +is consoations,

and $ad e#t t$em aone in suc$ distress! And o# t$is ($rist comained, e:caiming; >

3D, >3D, )+>+ASTT+9.RSA/ENEM But as to a +is su##erings our &o%er

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'as sient and cried to +is .at$er sa*ing; .AT+ER, .R3IET+E .RT+E>/N)

NT)+ATT+E>D! And ($rist 'as $eard o# +is .at$er 4ecause o# +is re%erence #or

t$ose '$o acted #rom ignorance 'ere soon a#ter'ards con%erted!

T$ese t$en 'ere ($rist


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T$ese are t$e '$ere#ore, and t$e 'a* o# t$e ne' coming 'it$ ne' %irtues! T$en,

t$is %ae*, t$e $um4e $eart, recei%es t$ree t$ings; it 4ecomes more radiant and

enig$tened 4* grace, it 4ecomes more ardent in c$arit*, and it 4ecomes more #ruit#u in

er#ect %irtues and in good 'or6s! And t$us *ou $a%e t$e '$*, t$e 'a*, and t$e 'or6 o#

t$is coming!

CHAPTER VII

OF THE BLESSED SACRAMENTS

T+EREis sti anot$er coming o# ($rist our Bridegroom, ta6ing ace e%er* da*,

'it$ gro't$ o# grace and rene'a o# gi#ts! T$at is, '$en a man recei%es some sacrament

'it$ a $um4e $eart %oid o# an*t$ing contrar* t$ereto! In t$is 'a* $e recei%es ne' gi#tsand more ame grace, 4ecause o# $is $umiit* and t$roug$ t$e m*sterious 'or6ing o#

($rist in t$e sacraments! T$ose t$ings '$ic$ are contrar* to t$e sacraments are un4eie#

in Batism, a ac6 o# reentance in (on#ession, and aroac$ing t$e Sacrament o# t$e

Atar in t$e state o# morta sin or 'it$ an e%i intention and so on as regards t$e ot$er

sacraments! T$ose '$o act t$us recei%e no ne' grace rat$er does t$eir sin#uness

increase!

T$is is t$e ot$er coming o# ($rist our Bridegroom, '$ic$ is resent 'it$ us

e%er* da*! )e s$oud consider it 'it$ a desiring $eart, est it s$oud not ta6e ace

'it$in us #or it is need#u, i# 'e are to remain stead#ast and to go #or'ard in eterna i#e!

CHAPTER VIII

OF THE THIRD COMING OF CHRIST

T+Et$ird coming, '$ic$ is *et to 4e, 'i ta6e ace at t$e udgment, or in t$e

$our o# deat$! T$e '$ere#ore o# t$is coming is t$e #itting time, t$e due cause, and t$e

rig$teousness o# t$e udge!

T$e time '$ic$ is #itting #or t$is coming is t$e $our o# deat$, and t$e &ast

udgment o# a men! )$en 3od created t$e sou out o# not$ing and united it 'it$ t$e4od*, +e set a #i:ed da* and a #i:ed $our 6no'n on* o# +im, '$en it s$oud $a%e to

gi%e u temora t$ings and to aear in +is resence!

T$e due cause; #or t$e sou must t$en account #or e%er* 'ord so6en and #or

e%er* deed done, 4e#ore t$e Eterna Trut$!

T$e rig$teousness o# t$e udge, #or it is to ($rist t$at t$is udgment and t$is

erdict 4eong #or +e is t$e Son o# an and t$e )isdom o# t$e .at$er, and to t$is

)isdom a =udgment is gi%en, since a $earts, in $ea%en, and on eart$, and in $e, are

cear and oen to It! And t$ere#ore t$ese t$ree oints are t$e occasions o# t$e genera

coming in t$e Da* o# Doom, and o# t$e articuar coming to eac$ man in t$e $our o# $is

deat$!

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CHAPTER IX

S+)IN3 )+AT (+RIST )I&& D IN T+EDA> . D

INt$is udgment ($rist, our Bridegroom and our udge, 'i re'ard and unis$,

according to =ustice #or +e 'i gi%e e%er* man t$at '$ic$ $e $as earned! +e 'i gi%e

to t$e good, #or e%er* good 'or6 done in 3od, a 'age 'it$out measure, t$at is to sa*,

3od


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are made #ree #rom t$eir 4odies, t$e* en=o*, in t$at %er* moment, eterna 4iss and t$e*

are not =udged, 4ut s$a t$emse%es =udge ot$er men, 'it$ ($rist, in t$e Da* o# Doom!

And t$en a morta i#e, and a temora sorro's, 4ot$ on eart$ and in urgator*, s$a

end, and a t$e sous o# t$e damned, toget$er 'it$ t$e .iend and $is comanions, s$a

sin6 and disaear in t$e dees o# $e, in a corrution and e%erasting $orror 'it$outend! And in t$e t'in6ing o# an e*e t$e 4essed s$a 4e 'it$ ($rist t$eir Bridegroom in

eterna gor* and t$e* s$a see and taste and en=o* t$e #at$omess ric$es o# t$e Being

o# 3od, eterna* and #or e%er!

T$is is t$e t$ird coming, '$ic$ a o# us a'ait, and '$ic$ is sti to $aen! T$e

#irst coming, '$en 3od 4ecame man and i%ed in $umiit* among us, and died #or t$e

o%e o# us, t$is coming 'e s$oud imitate, out'ard* 4* #u#iing t$e er#ect mora

%irtues, in'ard* 4* t$e ractice o# c$arit* and true $umiit*! In t$e second coming,

'$ic$ $aens in t$e resent time, +e comes 'it$ grace 'it$in eac$ o%ing $eart and

t$is coming 'e s$oud ong #or and ra* #or e%er* da*, t$at 'e ma* remain stead#ast

and gro' in ne' %irtues! T$e t$ird coming, at t$e udgment, or in t$e $our o# deat$, 'e

s$oud e:ect 'it$ onging, 'it$ trust, and 'it$ a'e t$at 'e ma* 4e set #ree #rom t$ismiser* and enter into t$e $ouse o# gor*!

T$is coming in its t$ree 'a*s is t$e second oint o# t$e #our c$ie# oints,

'$erein ($rist sa*s; Sponsus venit, T+EBRIDE3R(ET+!

CHAPTER XI

OF A SPIRITUAL GOING OUT WITH ALL VIRTUES

N)understand and mar6 t$is; ($rist sa*s, at t$e 4eginning o# t$is recet,

BE+&D and t$is is done t$roug$ c$arit* and a ure conscience, as *ou $a%e $eard

4e#ore! T$en +e $as s$o'n us '$at 'e s$a see, t$at is, t$e t$ree#od coming!

No' +e commands us '$at 'e s$a do ne:t, and sa*s; 3 >E 9T! I# *ou

ossess t$e #irst oint, t$at is, i# *ou are a4e to see, t$roug$ grace and t$roug$ c$arit*

and i#, #urt$er, *ou $a%e gaLed 'e uon *our attern ($rist and +is going out t$en,

t$ere arises 'it$in *ou, out o# c$arit*, and out o# t$e o%ing o4ser%ation o# *our

Bridegroom, a rig$teousness,0name*, t$at t$erea#ter *ou ong to #oo' +im in t$e

%irtues! T$en ($rist is sa*ing 'it$in *ou; 3>E9T! T$is going out must 4e done in

t$ree 'a*s; 'e must go out to'ards 3od, to'ards ourse%es, and to'ards our

neig$4ours, and t$is 'e must do 4* means o# c$arit* and rig$teousness! .or c$arit* e%erstri%es to'ards t$e $eig$t, to'ards t$e 6ingdom o# 3od, '$ic$ is 3od +imse# #or +e

is t$e source #rom '$ic$ unmediated c$arit* #o's #ort$, and '$erein it a4ides in t$e

9nit*! And rig$teousness, '$ic$ is 4orn o# c$arit*, 'is t$e er#ection o# a t$e mora

and a t$e ot$er %irtues '$ic$ are $onoura4e and roer to t$e 6ingdom o# 3od, t$at is

t$e sou!

($arit* and Rig$teousness; t$ese t'o a* t$e #oundation o# t$e 6ingdom o# t$e

sou '$ere 3od 'oud d'e! And t$is #oundation is $umiit*!

T$ese t$ree %irtues ro and 4ear t$e '$oe 'eig$t and t$e '$oe edi#ice o# a

t$e ot$er %irtues and o# a transcendence! .or c$arit* a'a*s con#ronts man 'it$ t$e

0"Rig$teousness" g$erec$tic$eitF must 4e read $ere and on'ards in t$e sense, not on* o# goodness, 4uto# =ustice and rig$tness in t$e conduct o# i#e! "It is meet and rig$t so to do!"

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un#at$oma4e goodness o# 3od, #rom '$ic$ it $as #o'ed #ort$, t$at t$ere4* $e ma*

i%e 'ort$i* and remain stead#ast 4e#ore 3od, and gro' in true $umiit* and a ot$er

%irtues! And rig$teousness aces man #ace to #ace 'it$ t$e eterna trut$ o# 3od, t$at $e

ma* 6no' trut$, and 4ecome enig$tened, and ma* #u#i a %irtue 'it$out erring! But

$umiit* 4rings man #ace to #ace 'it$ t$e most $ig$ mig$tiness o# 3od, t$at $e ma*a'a*s remain itte and o'*, and ma* surrender $imse# to 3od, and ma* not stand

uon $is se#$ood! T$is is t$e 'a* in '$ic$ a man s$oud $od $imse# 4e#ore 3od, t$at

t$ere4* $e ma* gro' continua* in ne' %irtues!

CHAPTER XII

HOW HUMILITY IS THE FOUNDATION OF ALL OTHER VIRTUES

N)consider t$is; as 'e $a%e aid do'n $umiit* as a #oundation, so t$ere#ore'e s$a sea6 o# $umiit* #irst!

+umiit*, t$at is o'iness or se#a4asement, is an in'ard 4o'ing do'n or

rostrating o# t$e $eart and o# t$e conscience 4e#ore 3od


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4edience means an unassuming, su4missi%e, and ia4e $umour, and a 'i in

readiness #or a t$at is good! 4edience ma6es a man su4mit to t$e 4iddings, t$e

#or4iddings, and t$e 'i o# 3od it su4=ects t$e senses and t$e anima o'ers to t$e

$ig$er reason, so t$at a man ma* i%e decent* and reasona4*! And it ma6es men

su4missi%e and o4edient to +o* ($urc$, to t$e sacraments, to t$e reates and t$eirteac$ing, to t$eir commandments and t$eir counses, and to a t$e good customs

ractised 4* +o* ($ristendom! It aso ma6es a man read* and sue in $is intercourse

'it$ ot$er men, in deed and counse, in g$ost* and 4odi* 4usiness, 'it$ rudent

discretion, according to t$e needs o# eac$!

And it casts out diso4edience, t$at daug$ter o# ride, more to 4e a4$orred t$an

%enom or oison! To 4e o4edient in 'i and deed adorns and enarges and re%eas t$e

$umiit* o# a man! It ma6es eace in t$e coister! I# it is in t$e reate, as it oug$t to 4e,

it 'i dra' to $im a t$ose '$om $e rues! It ma6es #or eace and unanimit* 4et'een

equas and $e '$o $as it is o%ed 4* $is sueriors and 4* t$ose '$o are set o%er $im

'$ist 4* 3od $e is ad%anced, and enric$ed 'it$ +is gi#ts, '$ic$ are eterna!

CHAPTER XIV

OF THE RENUNCIATION OF SELF WILL

.R t$is o4edience t$ere srings t$e renunciation o# one


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OF PATIENCE

.Rt$e renunciation o# se#'i srings atience #or none can 4e er#ect*

atient in a t$ings sa%e t$e man '$o $as su4=ected $is o'n 'i to t$e 'i o# 3od, and

aso in a ro#ita4e and seem* t$ings, to t$e 'i o# a ot$er men!

Patience is a eace#u endurance o# a t$ings t$at ma* 4e#a a man eit$er #rom

3od or #rom t$e creatures! Not$ing can trou4e t$e atient man neit$er t$e oss o#

eart$* goods, o# #riends and 6insmen, nor sic6ness, nor disgrace, nor i#e, nor deat$,

nor urgator*, nor de%i, nor $e! .or $e $as a4andoned $imse# in er#ect c$arit* to t$e

'i o# 3od, and as $e is not 4urdened 4* morta sin, e%er*t$ing t$at 3od imoses on

$im, in time and in eternit*, is ig$t to $im! B* t$is atience a man is aso adorned and

armed against ee%is$ness and sudden 'rat$, and imatience in su##ering '$ic$ o#ten

stir a man #rom 'it$in and #rom 'it$out, and a* $im oen to man* temtations!

CHAPTER XVI

OF MEEKNESS

.Rt$is atience t$ere sring mee6ness and 6indiness, #or none can 4e mee6

in ad%ersit* sa%e t$e atient man!

ee6ness gi%es a man eace and rest in a t$ings! .or t$e mee6 man can 4ear

ro%o6ing 'ords and 'a*s, unci%i oo6s and deeds, and e%er* 6ind o# in=ustice to'ards

$imse# and $is #riends, and *et in a t$ings remain in eace, #or mee6ness is eace#u

endurance!B* mee6ness t$e irasci4e or reusi%e o'er remains unmo%ed, in quietude t$e

desirous o'er is ui#ted to'ard %irtue t$e rationa o'er, ercei%ing t$is, re=oices!

And t$e conscience, tasting it, rests in eace #or t$e second morta sin, Anger, #ur*, or

'rat$, $as 4een cast out! .or t$e Sirit o# 3od d'es in t$e $um4e and t$e mee6 and

($rist sa*s; B&ESSEDARET+EEE/, .RT+E>S+A&&IN+ERITT+EEART+, t$at is, t$eir

o'n nature and a eart$* t$ings, in mee6ness and a#ter t$at t$e (ountr* o# &i#e in

Eternit*!

CHAPTER XVII

OF KINDLINESS

9To# t$e same source '$erein mee6ness ta6es its rise srings 6indiness, #or

none can 4e 6ind sa%e t$e mee6 man!

T$is 6indness ma6es a man s$o' a #riend* #ace, and gi%e a cordia resonse,

and do comassionate deeds, to t$ose '$o are quarresome, '$en $e $oes t$at t$e*

'i come to 6no' t$emse%es and mend t$eir 'a*s!

B* genteness and 6indness, c$arit* is 6et quic6 and #ruit#u in man, #or a $eart

#u o# 6indness is i6e a am #u o# recious oi #or t$e oi o# merc* enig$tens t$e

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erring sinner 'it$ good e:ame, and 'it$ 'ords and 'or6s o# com#ort it anoints and

$eas t$ose '$ose $earts are 'ounded or grie%ed or ere:ed! And it is a #ire and a

ig$t #or t$ose '$o d'e in t$e %irtues, in t$e #ire o# c$arit* and neit$er =eaous* nor

en%* can ertur4 it!

CHAPTER XVIII

OF COMPASSION

9To# 6indiness srings comassion, '$ic$ is a #eo'#eeing 'it$ a men

#or none can s$are t$e grie#s o# a, sa%e $im '$o is 6ind!

(omassion is an in'ard mo%ement o# t$e $eart, stirred 4* it* #or t$e 4odi*

and g$ost* grie#s o# a men! T$is comassion ma6es a man su##er 'it$ ($rist in +is

assion #or $e '$o is comassionate mar6s t$e '$ere#ore o# +is ains and t$e 'a* o#+is resignation o# +is o%e, +is 'ounds, +is tenderness o# +is grie# and +is

no4eness o# t$e disgrace, t$e miser*, and t$e s$ame +e endured o# t$e 'a* in '$ic$

+e 'as desised o# +is cro'n o# t$e nais o# +is merci#uness o# +is destruction and

d*ing in atience! T$ese mani#od and un$eardo# sorro's o# ($rist, our Sa%iour and

our Bridegroom, mo%e a 6ind* men to it* and comassion 'it$ ($rist!

(omassion ma6es a man oo6 into $imse#, and recogniLe $is #auts, $is

#ee4eness in %irtues and in t$e 'ors$i o# 3od, $is u6e'armness, $is aLiness, $is

man* #aiings, t$e time $e $as 'asted and $is resent imer#ection in mora and ot$er

%irtues a t$is ma6es a man #ee true it* and comassion #or $imse#! .urt$er,

comassion mar6s t$e errors and disorders o# our #eo'creatures, $o' itte t$e* care

#or t$eir 3od and t$eir eterna 4essedness, t$eir ingratitude #or a t$e good t$ings

'$ic$ 3od $as done #or t$em, and t$e ains +e su##ered #or t$eir sa6e $o' t$e* are

strangers to %irtue, uns6ied and unractised in it, 4ut s6i#u and cunning in e%er*

'ic6edness $o' attenti%e t$e* are to t$e oss and gain o# eart$* goods, $o' careess

and rec6ess t$e* are o# 3od, o# eterna t$ings, and t$eir eterna 4iss! )$en $e mar6s

t$is, a good man is mo%ed to comassion #or t$e sa%ation o# a men!

Suc$ a man 'i aso regard 'it$ it* t$e 4odi* needs o# $is neig$4ours, and t$e

mani#od su##erings o# $uman nature seeing men $ungr*, t$irst*, cod, na6ed, sic6,

oor, and a4=ect t$e mani#od oressions o# t$e oor, t$e grie# caused 4* oss o#

6insmen, #riends, goods, $onour, eace a t$e countess sorro's '$ic$ 4e#a t$e

nature o# man! T$ese t$ings mo%e t$e =ust to comassion, so t$at t$e* s$are t$e sorro'so# a! But t$eir greatest ain srings #rom t$is; t$at men are so imatient o# t$is

su##ering, t$at t$e* ose t$eir re'ard, and ma* o#ten earn $e #or t$emse%es! Suc$ is

t$e 'or6 o# comassion and o# it*!

T$is 'or6 o# comassion and o# common neig$4our* o%e o%ercomes and casts

out t$e t$ird morta sin, t$at is $atred or En%*! .or comassion is a 'ound in t$e $eart,

'$ence #o's a common o%e to a man6ind and '$ic$ cannot 4e $eaed so ong as an*

su##ering i%es in man #or 3od $as ordained grie# and sorro' o# $eart 4e#ore a t$e

%irtues! And t$is is '$* ($rist sa*s; B&ESSEDARET+E>T+AT9RN; .RT+E>S+A&&

BE (.RTED! And t$at s$a come to ass '$en t$e* rea in =o* t$at '$ic$ no',

t$roug$ comassion and it*, t$e* so' in tears!

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CHAPTER XIX

OF GENEROSITY

.R t$is comassion srings generosit* #or none can 4e generous in a

suernatura 'a*, 'it$ #ait$#uness and good'i to'ards a, sa%e $im '$o $as a iti#u

$eart?t$oug$ a man ma* o#ten s$o' generosit* to a articuar erson 'it$out c$arit*

and 'it$out suernatura generosit*!

3enerosit* is a i4era #o'ing #ort$ o# t$e $eart '$ic$ $as 4een touc$ed 4*

c$arit* and it*! )$en a man considers 'it$ comassion t$e su##erings and t$e sorro's

o# ($rist, t$ere#rom srings generosit* '$ic$ ma6es $im o##er to ($rist, #or +is ains

and #or +is o%e, raise and t$an6s, 'ors$i and adoration, 'it$ a =o*#u and $um4e

surrender o# 4od* and sou, in time and in eternit*! I# a man considers $imse# 'it$

comassion, and $as it* on $imse#, and t$in6s uon t$e good '$ic$ 3od $as done to$im, and $is o'n #aiings; t$en $e must our $imse# #ort$ into t$e generosit* o# 3od,

ta6ing re#uge in +is #ait$#uness and +is merc*, turning to +im 'it$ trust and 'it$ a

er#ect and #ree intention to ser%e +im #or e%ermore! And t$e generous man '$o sees

t$e errors and disorders o# ot$ers, and t$eir unrig$teousness, 4eseec$es and ra*s 3od,

'it$ ardent #ait$, t$at +e 'i et +is Di%ine gi#ts #o' #ort$, t$at +e 'i s$o' +is

generosit* to a men, and t$e* ma* 6no' +im and turn to t$e Trut$! T$e generous man

aso mar6s 'it$ comassion t$e 4odi* needs o# a men, and $e ser%es, and $e gi%es,

and $e ends, and $e consoes e%er*one, according to t$e needs o# eac$, in so #ar as $e is

a4e, 'it$ rudent discretion!

Because o# t$is generosit* men are 'ont to ractise t$e se%en 'or6s o# merc*

t$e ric$ do t$em 4* t$eir ams and 4ecause o# t$eir ric$es, t$e oor 4* t$eir good'iand 4* t$eir $eart* desire to do as t$e ric$ i# t$e* coud! And t$us t$e %irtue o#

generosit* is made er#ect!

B* generosit* o# $eart a ot$er %irtues are increased, and a t$e o'ers o# t$e

sou are adorned #or t$e generous man is a'a*s 4it$e in sirit and untrou4ed o# $eart,

and $e #o's #ort$ 'it$ desire and in $is 'or6s o# %irtue, to a men in common!

)$osoe%er is generous, and o%es not eart$* goods $o' oor soe%er $e 4e, $e is i6e

3od; #or a t$at $e $as in $imse#, and a t$at $e #ees, #o' #ort$ and are gi%en a'a*!

And in t$is 'a* $e $as cast out t$e #ourt$ morta sin, '$ic$ is co%etousness or A%arice!

# a suc$ ($rist sa*s; B&ESSEDARET+EER(I.9&, .RT+E>S+A&&BTAINER(>

in t$at da* '$en t$e* s$a $ear t$ese 'ords; (E, >E B&ESSED . > .AT+ER,

IN+ERIT T+E /IN3D PREPARED .R >9?4ecause o# *our merc*,?.R T+E.9NDATIN.T+E)R&D!

CHAPTER XX

OF ZEAL AND DILIGENCE

9T o# t$is generosit* t$ere sring a suernatura Lea and diigence in a

%irtues and a t$at is seem*! And none can #ee t$is Lea sa%e $im '$o o%er#o's 'it$

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generosit*! It is an in'ard restess stri%ing a#ter e%er* %irtue, a#ter t$e i6eness o# ($rist

and o# a +is saints! In t$is Lea a man ongs to de%ote $is $eart and $is senses, $is sou

and $is 4od*, and a t$at $e is, and a t$at $e $as and a to'ard '$ic$ $e asires, to

t$e gor* and raise o# 3od!

T$is Lea ma6es a man gro' in reason and rudence, and ractise t$e %irtues,4ot$ o# sou and o# 4od*, in rig$teousness! T$roug$ t$is suernatura Lea a t$e o'ers

o# t$e sou are aid oen to 3od, and are made read* #or a %irtues! And t$e conscience

re=oices, and t$e grace o# 3od is increased t$e %irtues are ractised 'it$ =o* and

gadness, and t$e out'ard 'or6s are adorned!

)$osoe%er $as recei%ed t$is i%ing Lea #rom 3od $as cast out t$e #i#t$ morta

sin, '$ic$ is indoence o# t$e mind or Sot$, as regards t$e %irtues '$ic$ it is need#u

t$at 'e s$oud ractise! And sometimes, t$is i%ing Lea aso casts out t$e sot$ and

indoence o# t$e natura 4od*! # a suc$ ($rist sa*s; B&ESSEDARET+E>)+I(+D

+9N3ERANDT+IRSTA.TERRI3+TE9SNESS; .RT+E>S+A&&BE.I&&ED, and t$is s$a

come to ass '$en t$e gor* o# 3od s$a 4e mani#est to t$em, and s$a #i t$em, eac$

according to $is o%e and rig$teousness!

CHAPTER XXI

OF TEMPERANCE AND SOBRIETY

.Rt$is Lea t$ere sring temerance and so4riet*, 4ot$ in'ard and out'ard

#or none can ossess t$e rig$t measure o# so4riet* sa%e $im '$o is great* Leaous and

diigent to 6ee $is sou and 4od* in rig$teousness! So4riet* di%ides t$e $ig$er o'ers

#rom t$e anima o'ers it sa%es a man #rom intemerance and #rom e:cess! So4riet*

'is$es neit$er to taste, nor to 6no', t$ose t$ings '$ic$ are #or4idden!

T$e incomre$ensi4e and most $ig$ Nature o# 3od transcends a creatures in

$ea%en and on eart$! .or a t$at a creature can comre$end is o# t$e creature 4ut 3od

is a4o%e a creatures and 'it$in and 'it$out a creatures, and e%er* created

comre$ension is too narro' to comre$end +im! But i# a creature is to comre$end

and to understand 3od, it must 4e caug$t u 4e*ond itse# into 3od, and comre$end

3od 'it$ 3od! )$osoe%er t$en 'oud 6no' and understand '$at 3od is?'$ic$ is not

ermitted?$e 'oud go mad! Be$od, a created ig$t is o'eress to 6no' '$at 3od

is! )$at 3od is in +imse#, transcends a creatures, 4ut t$at 3od e:ists, is testi#ied 4*

nature, and 4* +o* )rit, and 4* e%er* creature! )e s$oud 4eie%e t$e artices o# #ait$,and not desire to understand t$em, #or t$is is imossi4e as ong as 'e are $ere 4eo';

suc$ is so4riet*! T$e m*sterious and su4te teac$ings o# +o* )rit, insired 4* t$e +o*

3$ost, s$oud not 4e e:ained and understood in an* ot$er 'a* t$an in t$eir 4earing

uon t$e i%es o# ($rist and +is saints! an s$oud consider nature, and t$e Scritures,

and a creatures, and ta6e #rom t$ese t$at '$ic$ ro#its $im and not$ing more! Suc$ is

so4riet* o# sirit!

A man s$oud 6ee $is senses in so4riet* and s$oud restrain t$e anima o'ers

4* means o# t$e reason so t$at t$e usts o# t$e #es$ do not enter too #ar into t$e

sa%ouring o# #ood and o# drin6 4ut $e s$oud eat and drin6 as t$e sic6 ta6e t$eir $*sic,

4ecause it is need#u to suort $is strengt$, t$at $e ma* ser%e 3od t$ere'it$! T$is is

so4riet* o# 4od*! +e s$oud aso o4ser%e met$od and moderation in doing and in

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ea%ing undone, in 'ords and in 'or6s, in sience and in sea6ing, in #ood and in drin6,

according to t$e custom o# +o* ($urc$, and a#ter t$e e:ame o# t$e saints!

B* in'ard and g$ost* temerance and so4riet* a man reser%es #irmness and

constanc* o# #ait$, urit* o# inteigence, t$at tranquiit* o# reason necessar* to t$e

comre$ension o# trut$, an imuse to'ards a %irtues according to t$e 'i o# 3od,eace o# $eart, and serenit* o# conscience! And $ere'it$ $e ossesses an enduring

eace, in 3od and in $imse#!

And 4* temerance and so4riet* o# t$e out'ard 4odi* senses, a man o#ten

reser%es t$e $eat$ and t$e soundness o# $is natura 4od*, t$e dignit* o# $is out'ard

i#e, and a good reutation! And t$us $e i%es in eace 'it$ $imse# and 'it$ $is

neig$4ours #or 4* $is temerance and so4riet* $e dra's to $imse# and eases a men

o# good'i! And t$us $e casts out t$e si:t$ morta sin, '$ic$ is intemerance, greed or

3utton*! # a suc$ ($rist sa*s; B&ESSEDARET+EPEA(EA/ERS; .RT+E>S+A&&

BE(A&&EDT+E(+I&DREN.3D #or t$e* are i6e unto t$e Son, )$o $as made eace

in e%er* creature '$o desired eace! And '$osoe%er ma6es eace in $imse# t$roug$

$is temerance and so4riet* s$a arta6e 'it$ +im o# t$e in$eritance o# +is .at$er ands$a ossess it 'it$ +im in eternit*!

CHAPTER XXII

OF PURITY

.Rt$is temerance t$ere srings urit* 4ot$ o# sou and o# 4od*, #or none

can 4e er#ect* ure in 4od* and in sou sa%e $im '$o is temerate in 4od* and in sou!

Purit* o# sirit is t$is; t$at a man s$oud not cea%e to an* creature 'it$ desirous

a##ection, 4ut to 3od aone #or 'e s$oud use a creatures, 4ut en=o* on* 3od! Purit*

o# sirit ma6es a man cea%e to 3od, a4o%e a understanding, and a4o%e a #eeings,

and a4o%e a t$e gi#ts '$ic$ 3od ma* our into $is sou; #or a t$at a creature recei%es

in $is understanding and in $is #eeing, urit* 'i ass 4*, to rest in 3od! 3o t$ere#ore

to t$e Sacrament o# t$e Atar, not #or t$e sa6e o# re#res$ment, nor 4ecause o# desire, nor

#or easure, nor #or eace, nor #or satis#action, nor #or s'eetness, nor #or an*t$ing ese

t$an t$e gor* o# 3od and *our o'n gro't$ in a %irtues! T$is is urit* o# sirit!

Purit* o# $eart is t$is; t$at a man, in e%er* 4odi* temtation or natura

incination, o# $is o'n #ree 'i, and 'it$ an e%errene'ed con#idence and 'it$out

$esitation, turns to 3od 'it$ an e%errene'ed #ait$#uness and 'it$ a #irm 'i e%er toremain 'it$ +im! .or consenting to t$ose sins or satis#actions, '$ic$ t$e 4odi* nature

see6s i6e a 4east, is a dearture #rom 3od!

Purit* o# 4od* is t$is; t$at a man 'it$dra's #rom, and 4e'ares o#, a unc$aste

deeds, in '$atsoe%er manner t$e* 4e, '$ic$ $is conscience teac$es and decares to 4e

unc$aste, and contrar* to t$e commandments, t$e $onour, and t$e 'i o# 3od!

B* t$ese t$ree 6inds o# urit* t$e se%ent$ morta sin is o%ercome and cast out

t$at is, 9nc$astit*! And t$is is a consenting and turning o# t$e sirit #rom 3od to some

creature* t$ing it is t$e unc$aste 'or6 o# t$e 4od* contrar* to t$e disensation o# +o*

($urc$ it is a sensua d'eing o# t$e $eart uon t$e taste or en=o*ment o# some

creature, '$atsoe%er it 4e! But t$ere4* I do not mean t$ose sudden mo%ements o#

aetite and desire, '$ic$ no one can re%ent!

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No' *ou s$oud 6no' t$at urit* o# sirit 6ees a man in t$e i6eness o# 3od,

untrou4ed 4* an* creature and incined to'ards 3od, and united 'it$ +im!

Purit* o# 4od* is i6ened to t$e '$iteness o# iies and to t$e ceanness o# t$e

anges! In 'it$standing, it is i6ened to t$e redness o# roses and to t$e no4eness o#

mart*rs! I# it is 6et #or t$e o%e and t$e gor* o# 3od, it is er#ect! And so it is i6enedto t$e sun#o'er, #or it is one o# t$e $ig$est ornaments o# nature!

Purit* o# $eart 'or6s a rene'a and increase o# t$e grace o# 3od! B* urit* o#

$eart a t$e %irtues are romted, ractised and reser%ed! It guards and 6ees t$e

senses #rom 'it$out it ques and restrains t$e anima usts #rom 'it$in it is an

adornment o# a in'ardness! And it is t$e door o# t$e $eart 4arred against a eart$*

t$ings and a deceit, 4ut oened to a $ea%en* t$ings and to a trut$! And o# a suc$

($rist sa*s; B&ESSEDARET+EP9REIN+EART; .RT+E>S+A&&SEE3D and in t$is

%ision consist our eterna =o*, our re'ard and our entrance into 4iss! T$ere#ore men

s$oud 4e so4er and temerate in a t$ings, and 4e'are o# a intercourse and occasion

'$ere4* urit*, '$et$er o# sou or o# 4od*, ma* 4e de#ied!

CHAPTER XXIII

OF THREE ENEMIES TO BE OVERCOME BY RIGHTEOUSNESS

N), i# 'e 'is$ to ossess t$ese %irtues, and to cast out t$eir oosites, 'e

must ossess rig$teousness, and 'e must ractise and reser%e it in urit* o# $eart unto

deat$ #or 'e $a%e t$ree o'er#u ad%ersaries, '$o temt us and ma6e 'ar on us at a

times, in a aces, and in man* 'a*s! I# 'e ma6e eace 'it$ one o# t$ese t$ree, and

4ecome su4=ect to $im, 'e are %anquis$ed #or t$e t$ree o# t$em agree toget$er in a

iniquit*!

T$ese t$ree ad%ersaries are t$e de%i, t$e 'ord and our o'n #es$ and t$is ast

is t$e nearest to us and o#ten t$e 'orst and most $arm#u o# a t$ree to us #or our

#es$* usts are t$e 'eaons 'it$ '$ic$ our enemies ma6e 'ar on us! Ideness and

indi##erence to %irtue and t$e gor* o# 3od, t$ese are t$e causes and t$e occasions o# t$e

strugge! But t$e 'ea6ness o# our nature, our careessness and ignorance o# trut$, t$ese

are t$e s'ords 'it$ '$ic$ our enemies o#ten 'ound, and sometimes conquer us!

And #or t$is reason 'e s$oud 4uid u a 'a and ma6e a searation 'it$in

ourse%es! And t$e o'er art o# ourse%es, '$ic$ is 4east* and contrar* to t$e %irtues,

and '$ic$ 'is our searation #rom 3od, 'e s$oud $ate and ersecute, and 'e s$oudtorment it 4* means o# enances and austerit* o# i#e so t$at it 4e a'a*s reressed, and

su4=ect to reason, t$at t$ere4* rig$teousness and urit* o# $eart ma* a'a*s $a%e t$e

uer $and in a t$e 'or6s o# %irtue! And a t$e su##ering, grie#, and ersecution,

'$ic$ 3od sends us t$roug$ t$ese enemies o# %irtue, 'e s$oud gad* 4ear #or t$e

gor* o# 3od, and #or t$e $onour o# t$e %irtues, and t$at 'e ma* o4tain and ossess

rig$teousness in urit* o# $eart #or ($rist sa*s; B&ESSED ARE T+E> )+I(+ ARE

PERSE(9TED.RRI3+TE9SNESSSA/E; .RT+EIRSIST+E/IN3D.+EAEN! .or

a rig$teousness '$ic$ is maintained in su##ering and in %irtuous deeds is i6e t$e enn*

'$ic$ is counted as $ea%* as t$e 6ingdom o# 3od and 'it$ it is 4oug$t eterna i#e!

And 'it$ t$ese %irtues a man goes out to'ards 3od, to'ards $imse#, and

to'ards $is neig$4our, in good customs, in %irtues, and in rig$teousness!

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CHAPTER XXIV

OF THE KINGDOM OF THE SOUL

)+SEER 'is$es to o4tain and to 6ee t$ese %irtues s$oud adorn and

ossess and rue $is sou i6e a 6ingdom! .ree'i is t$e 6ing o# t$e sou! It is #ree 4*

nature and sti more #ree 4* grace! It s$a 4e cro'ned 'it$ a cro'n t$at is caed

c$arit*! T$e cro'n and t$e 6ingdom s$a 4e recei%ed #rom t$e Emeror, )$o is &ord

and aster and /ing o# 6ings and t$e 6ingdom s$oud 4e ossessed, rued, and

maintained in +is name! T$is 6ing, #ree'i, s$oud d'e in t$e c$ie# cit* o# t$e

6ingdom name*, in t$e desirous o'er o# t$e sou! And $e s$oud 4e cad and adorned

'it$ a garment o# t'o arts! T$e rig$t side o# $is garment s$oud 4e a %irtue caed

strengt$, t$at t$ere'it$ $e ma* 4e strong and mig$t* to o%ercome a $indrances, and toascend u to $ea%en, into t$e aace o# t$e most $ig$ Emeror, and to 4o' do'n $is

cro'ned $ead 4e#ore t$e most $ig$ /ing, 'it$ o%e, and 'it$ se#surrendered desire!

T$is is t$e roer 'or6 o# c$arit*; t$roug$ it t$e cro'n is recei%ed, t$roug$ it t$e cro'n

is adorned, t$roug$ it t$e 6ingdom is maintained and ossessed in eternit*! T$e e#t side

o# t$e garment s$oud 4e a cardina %irtue caed mora #orce! T$roug$ it, #ree'i, t$e

6ing, s$a que a immorait*, and #u#i a %irtues, and s$a ossess $is 6ingdom in

o'er, e%en unto deat$!

T$is 6ing s$oud aso c$oose counciors in $is 6ingdom; t$e 'isest in t$e

countr*! T$ese s$oud 4e t'o di%ine %irtues; 6no'edge and discretion, enig$tened 4*

t$e ig$t o# Di%ine grace! T$e* s$oud d'e near t$e 6ing, in a aace caed t$e rationa

o'er o# t$e sou, and t$e* s$oud 4e cad and adorned 'it$ a mora %irtue caed

temerance, so t$at t$e 6ing ma* a'a*s do or ea%e undone according to t$eir counses!

B* means o# 6no'edge our conscience s$a 4e ceansed o# a its #aiings and adorned

'it$ a %irtues and 4* $e o# discretion 'e s$a gi%e and ta6e, do and ea%e undone,

4e sient and sea6, #ast and eat, isten and re*, and act in a t$ings according to

6no'edge and discretion, cad in t$e mora %irtue caed temerance or so4riet*!

T$is 6ing, #ree'i, s$oud aso aoint in $is 6ingdom a =udge; t$at is,

rig$teousness! T$is is a di%ine %irtue '$en it srings #rom o%e, and it is one o# t$e

$ig$est o# mora %irtues! T$is =udge s$oud d'e in t$e $eart, in t$e midst o# t$e

6ingdom, in t$e irasci4e o'er! And $e s$oud 4e adorned 'it$ a mora %irtue caed

rudence #or rig$teousness cannot 4e er#ect 'it$out rudence! T$is =udge,rig$teousness, s$oud tra%e t$roug$ t$e 6ingdom 'it$ t$e 6ing


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And t$is is t$e t$ird o# t$e #our rincia oints '$ic$ 'e 'oud consider!

CHAPTER XXV

OF A SPIRITUAL MEETING OF GOD AND OURSELVES

)+ENa man t$roug$ t$e grace o# 3od is a4e to 4e$od, and $is conscience is

cean, and $e $as considered t$e t$ree comings o# ($rist our Bridegroom, and '$en $e

$as gone out 'it$ t$e %irtues; t$en t$ere ensues t$e meeting 'it$ t$e Bridegroom, and

t$at is t$e #ourt$ oint and t$e ast! In t$is meeting ies a our 4iss, t$e 4eginning and

end o# a %irtue and 'it$out t$is meeting no %irtue $as e%er 4een #u#ied!

)$osoe%er 'is$es to meet ($rist as $is 4eo%ed Bridegroom, and to ossess in

+im, and 'it$ +im, eterna i#e $e must no', in time, go out to meet ($rist at t$ree

oints or in t$ree 'a*s! T$e #irst oint is t$at $e s$a $a%e 3od in mind in a t$ingst$roug$ '$ic$ 'e earn eterna i#e! T$e second oint is t$at t$ere s$a 4e not$ing t$at

$e means or o%es more t$an 3od or e%en so muc$ as 3od! And t$e t$ird oint is t$at $e

s$a 'it$ great Lea see6 to rest in 3od, a4o%e a creatures and a4o%e a 3od


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t$ese t$at t$e* ma* a%ai to $is sa%ation; t$en $e s$oud go out to meet ($rist once

more, and s$oud $a%e +im e%er in $is sig$t, 'it$ raise and t$an6#uness and 'it$ a

'ort$* ac6no'edgment o# a +is gi#ts, and a t$at +e $as done, and 'i do, in

eternit*! T$en $is #ait$ 'i 4e strengt$ened and $e 'i 4e more o#ten, and more

ardent* imeed to'ards a %irtues!I#, t$en, $e 'is$es to go #or'ard in t$e 'or6s o# %irtue, $e must aso go out to

meet ($rist 'it$ se#renunciation, neit$er see6ing $imse#, nor ursuing t$ings aien

#rom 3od 4ut et $im 4e 'ise and discreet in a t$at $e does, $a%ing in mind in a

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in'ard consoation and s'eetness, and innumera4e gi#ts o# a 6inds, according to t$e

needs o# eac$!

)$en a man 4e$ods a t$is, $e #ees an unmeasured imuse to see ($rist $is

Bridegroom, and to 6no' +im as +e is in +imse#! T$oug$ $e 6no's +im in +is

'or6s, t$is does not seem to $im enoug$! T$en $e must do as t$e u4ican 7acc$eusdid, '$o onged to see esus, '$o +e 'as! +e must run 4e#ore t$e cro'd, t$at is t$e

mutiicit* o# creatures #or t$ese ma6e us so itte and so o' t$at 'e cannot see 3od!

And $e must cim4 u into t$e tree o# #ait$, '$ic$ gro's #rom a4o%e do'n'ards, #or its

roots are in t$e 3od$ead! T$is tree $as t'e%e 4ranc$es, '$ic$ are t$e t'e%e artices o#

#ait$! T$e o'er sea6 o# t$e Di%ine +umanit*, and o# t$ose t$ings '$ic$ 4eong to our

sa%ation o# sou and o# 4od*! T$e uer art o# t$e tree tes o# t$e 3od$ead, o# t$e

Trinit* o# Persons, and o# t$e 9nit* o# t$e Nature o# 3od! And t$e man must cing to

t$at unit*, in t$e $ig$est art o# t$e tree #or t$ere it is t$at esus must ass 'it$ a +is

gi#ts!

+ere comes esus, and sees t$e man, and s$o's to $im, in t$e ig$t o# #ait$, t$at

+e is according to +is 3od$ead immeasura4e and incomre$ensi4e and inaccessi4eand a4*sma, transcending e%er* created ig$t and e%er* #inite concetion! And t$is is

t$e $ig$est 6no'edge o# 3od '$ic$ an* man ma* $a%e in t$e acti%e i#e; t$at $e s$oud

con#ess in t$is ig$t o# #ait$ t$at 3od is incomre$ensi4e and un6no'a4e! And in t$is

ig$t ($rist sa*s to man I 9ST

ABIDEATT+>+9SE! T$is $ast* descent, to '$ic$ $e is summoned 4* 3od, is not$ing

ese t$an a descent t$roug$ desire and t$roug$ o%e into t$e a4*ss o# t$e 3od$ead,

'$ic$ no inteigence can reac$ in t$e created ig$t! But '$ere inteigence remains

'it$out, desire and o%e go in! )$en t$e sou is t$us stretc$ed to'ards 3od, 4*

intention and 4* o%e, a4o%e e%er*t$ing t$at it can understand, t$en it rests and d'es in

3od, and 3od in it! )$en t$e sou cim4s 'it$ desire a4o%e t$e mutiicit* o#

creatures, and a4o%e t$e 'or6s o# t$e senses, and a4o%e t$e ig$t o# nature, t$en it meets

($rist in t$e ig$t o# #ait$, and 4ecomes enig$tened, and con#esses t$at 3od is

un6no'a4e and incomre$ensi4e! )$en it stretc$es itse# 'it$ onging to'ards t$is

incomre$ensi4e 3od, t$en it meets ($rist, and is #ied 'it$ +is gi#ts! And '$en it

o%es and rests a4o%e a gi#ts, and a4o%e itse#, and a4o%e a creatures, t$en it d'es in

3od, and 3od d'es in it!

T$is is t$e 'a* in '$ic$ 'e s$a meet ($rist on t$e summit o# t$e acti%e i#e!

)$en *ou $a%e aid t$e #oundation o# rig$teousness, c$arit*, and $umiit* and $a%e

esta4is$ed on it a d'eingace, t$at is, t$ose %irtues '$ic$ $a%e 4een named

$ereto#ore and $a%e met ($rist t$roug$ #ait$, 4* intention and 4* o%e t$en *ou d'e

in 3od and 3od d'es in *ou, and *ou ossess t$e true acti%e i#e!And t$is 'as t$e #irst o# '$ic$ 'e 'oud sea6!

THEENDOFTHEFIRSTBOOK

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HERE BEGINS

THE SECOND BOOK

PROLOGUE

T+E'ise %irgin, t$at is t$e ure sou, $a%ing a4andoned eart$* t$ings, and

i%ing according to t$e %irtues #or 3od, $as ta6en in t$e %esse o# $er $eart t$e oi o#

c$arit* and o# god* deeds, 'it$ t$e am o# an unsuied conscience! But '$en ($rist

t$e Bridegroom tarries 'it$ +is consoations, and t$e rene'ed inouring o# +is gi#ts,

t$e sou 4ecomes dro's*, see*, and inert! T$en, at midnig$t, '$en it is east e:ected,

a g$ost* cr* is made 'it$in t$e sou; BE+&D, T+EBRIDE3R, (ET+, 3>E9TTEET+I! # t$is 4e$oding, and o# t$e in'ard coming o# ($rist, and o# a man


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and taug$t us, and i%ed #or our sa6e, and $as +imse# 4ecome t$e )a* to t$e unit*! And

+e died in t$e 4onds o# o%e, and $as ascended and $as oened to us t$at %er* unit*, in

'$ic$ 'e ma* ossess eterna 4iss!

CHAPTER II

OF A THREEFOLD UNITY WHICH IS IN US BY NATURE

N)mar6 t$is 'it$ diigence; a t$ree#od unit* is #ound in a men 4* nature,

and aso in a good men according to a suernatura manner!

T$e #irst and $ig$est unit* o# man is in 3od #or a creatures deend uon t$is

unit* #or t$eir 4eing, t$eir i#e, and t$eir reser%ation and i# t$e* 4e searated in t$is

'ise #rom 3od, t$e* #a into t$e not$ingness and 4ecome noug$t! T$is unit* is in us

essentia*, 4* nature, '$et$er 'e 4e good or e%i! And 'it$out our o'n 'or6ing itma6es us neit$er $o* nor 4essed! T$is unit* 'e ossess 'it$in us and *et a4o%e us, as

t$e ground and t$e reser%er o# our 4eing and o# our i#e!

T$e second unit* or union is aso in us 4* nature! It is t$e unit* o# our $ig$er

o'ers #orasmuc$ as t$ese sring natura* as acti%e o'ers #rom t$e unit* o# t$e mind

or o# t$e sirit! T$is is t$at same unit* '$ic$ deends uon 3od 4ut 'it$ t$is

di##erence, t$at $ere it is acti%e and t$ere essentia! Ne%ert$eess, t$e sirit is '$o* and

er#ect* understood according to t$e #uness o# its su4stance, in eac$ unit*! T$is unit*

'e ossess 'it$in us, a4o%e our senses and #rom it t$ere roceed memor*,

understanding, and 'i, and a t$e o'ers o# g$ost* action! In t$is unit*, t$e sou is

caed "sirit!"

T$e t$ird unit* '$ic$ is in us 4* nature is t$e source o# a t$e 4odi* o'ers, in

t$e unit* o# t$e $eart origin and 4eginning o# t$e 4odi* i#e! T$is unit* t$e sou

ossesses in t$e 4od* and in t$e quic6ening centre o# t$e $eart, and t$ere#rom #o' #ort$

a 4odi* acti%ities, and t$e #i%e senses! And t$erein t$e sou is caed "sou" #or it is

t$e #orming rincie o# t$e 4od*, and quic6ens t$is carcase t$at is, gi%es it i#e and

6ees it t$erein!

T$ese t$ree unities a4ide in man 4* nature as one i#e and one 6ingdom! In t$e

o'est 'e are sensi4e and anima in t$e midde 'e are rationa and siritua and in t$e

$ig$est 'e are 6et according to our essence! And t$us are a men 4* nature!

No' t$ese t$ree unities, as one 6ingdom and one eterna d'eingace, are

adorned and in$a4ited in a suernatura 'a* 4* t$e mora %irtues t$roug$ c$arit* andt$e acti%e i#e! And t$e* are sti more gorious* adorned and more e:ceent*

er#ected 4* in'ard e:ercises united 'it$ a siritua i#e! But t$e* are most gorious*

and 4essed* adorned 4* a suernatura and contemati%e i#e!

T$e o'est unit*, 4eing o# t$e 4od*, is suernatura* adorned and er#ected

t$roug$ out'ard 'or6s and mora er#ection, according to t$e 'a* o# ($rist and +is

saints; and t$roug$ 4earing t$e cross 'it$ ($rist, and t$roug$ su4ordinating nature

discreet* according to its o'ers to t$e commandments o# +o* ($urc$ and to t$e

doctrines o# t$e saints!

T$e second unit*, 4eing in t$e sirit and '$o* siritua, is suernatura*

adorned and er#ected t$roug$ t$e t$ree di%ine %irtues, .ait$, +oe, and ($arit* and

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t$roug$ t$e in#o' o# t$e grace and t$e gi#ts o# 3od and t$roug$ a good'i to #oo'

t$e e:ames o# ($rist and +o* ($ristendom in a %irtues!

T$e t$ird and $ig$est unit* is a4o%e t$e comre$ension o# our reason, and *et

essentia* 'it$in us! )e ossess it in a suernatura 'a* '$en in a our 'or6s o#

%irtue 'e $a%e in mind t$e raise and gor* o# 3od, and a4o%e a aims, a4o%eourse%es, and a4o%e a t$ings 'oud rest on* in +im! T$is is t$at unit* '$ere#rom 'e

$a%e come #ort$ as creatures, and '$erein, according to our 4eing, 'e are at $ome! And

4* means o# t$e %irtues $ere named, t$ese t$ree unities are adorned in t$e acti%e i#e!

No' 'e 'i s$o' $o' t$ese t$ree unities are more $ig$* adorned and more

no4* #ostered t$roug$ an in'ard e:ercise =oined to t$e acti%e i#e! )$ene%er a man,

4ecause o# $is c$arit* and $is urig$t intention, i#ts $imse# u 'it$ a $is 'or6s and

'it$ $is '$oe i#e to'ard t$e gor* and t$e raise o# 3od, e%er see6ing to rest in 3od

a4o%e a t$ings; t$en, in $um4e atience and se#surrender, *et 'it$ a sure trust, $e

'i a'ait ne' ric$es and ne' gi#ts, 4ut 'it$out an:iet* as to '$et$er it 4e 3odE

9TTEET+I! ($rist, '$o is t$e ig$t o# Eterna Trut$, sa*s; BE+&D; #or t$roug$

+im 'e 4ecome seeing #or +e is t$e ig$t o# t$e .at$er, and 'it$out +im t$ere 'ere no

ig$t, neit$er in $ea%en nor on eart$! T$is sea6ing o# ($rist 'it$in us is not$ing ese

t$an an inrus$ o# +is ig$t and +is grace! T$is grace ours into us in t$e unit* o# our

$ig$er o'ers and o# our sirit '$ere#rom, t$roug$ t$e o'er o# t$e grace recei%ed,t$e $ig$er o'ers #o' out to 4ecome acti%e in a %irtues, and '$ereto, 4ecause o# t$e

4ond o# o%e, t$e* e%er return again!

In t$is unit* ie t$e o'er #or, and 4eginning and end o#, e%er* natura and

suernatura 'or6 o# t$e creature in so #ar as it is 'roug$t in a creature* 'a*, t$roug$

grace and Di%ine gi#ts, and 4* t$e creature


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No' t$e grace o# 3od, ouring #ort$ #rom 3od, is an in'ard t$rust and urge o#

t$e +o* 3$ost, dri%ing #ort$ our sirit #rom 'it$in and e:citing it to'ards a %irtues!

T$is grace #o's #rom 'it$in, and not #rom 'it$out #or 3od is more in'ard to us t$an

'e are to ourse%es, and +is in'ard t$rust or 'or6ing 'it$in us, 4e it natura or

suernatura, is nearer to us and more intimate to us, t$an our o'n 'or6ing is! Andt$ere#ore 3od 'or6s in us #rom 'it$in out'ards 4ut a creatures 'or6 #rom 'it$out

in'ards! And t$us it is t$at grace, and a t$e gi#ts o# 3od, and t$e oice o# 3od, come

#rom 'it$in, in t$e unit* o# our sirit and not #rom 'it$out, into t$e imagination, 4*

means o# sensi4e images!

CHAPTER IV

SHOWING HOW WE SHOULD FOUND OUR INWARD LIFE ON A

FREEDOM FROM IMAGES

N) ($rist sa*s in g$ost* 'ise in t$e man '$o is turned 'it$in; BE+&D!

T$ree t$ings, as I $a%e said, ma6e a man seeing in $is in'ard e:ercise! T$e #irst is a

s$ining #ort$ o# t$e grace o# 3od! T$e grace o# 3od in a sou is i6e a cande in a antern

or in a gass %esse #or it enig$tens, and 4rig$tens, and s$ines t$roug$, t$e %esse, t$at

is, t$e rig$teous man! And it mani#ests itse# to t$e man '$o $as it 'it$in $im, i# $e 4e

o4ser%ant o# $imse#! And it mani#ests itse# t$roug$ $im, to ot$er men, in %irtues and in

good e:ame! T$is #as$ o# di%ine grace in'ard* stirs and mo%es a man 'it$

s'i#tness, and t$is s'i#t mo%ement is t$e #irst t$ing '$ic$ ma6es us see! # t$is s'i#t

mo%ement o# 3od t$ere srings #rom t$e side o# man t$e second t$ing, '$ic$ is agat$ering toget$er o# a in'ard and out'ard o'ers in t$e unit* o# t$e sirit, in t$e

4onds o# o%e! T$e t$ird oint is t$e #reedom '$ic$ ao's t$e man to turn in'ards,

'it$out $indrance #rom sensi4e images, as o#ten as $e 'is and t$in6s uon $is 3od!

T$is means t$at a man must 4e indi##erent to gadness and grie#, ro#it and oss, rising

and #aing, to strange cares, to deig$t and to dread, and ne%er 4e attac$ed to an*

creature! T$ese t$ree t$ings ma6e a man seeing in $is in'ard e:ercise! I# *ou $a%e t$ese

t$ree, *ou $a%e t$e #oundation and t$e 4eginning o# t$e in'ard ractice and t$e in'ard

i#e!2

CHAPTER V

OF A THREEFOLD COMING OF OUR LORD IN THE INWARD

MAN

EENt$oug$ t$e e*e 4e cear and t$e sig$t 6een, i# t$ere 'ere no o%e'ort$*

and desira4e o4=ect, cearness o# sig$t 'oud neit$er ease nor ro#it a man! And t$is

2T$e t$ree oints $ere descri4ed?t$e enig$tenment or imuse o# grace, concentration o# mind, and t$e

dei4erate e:usion o# distracting t$oug$ts and images?are summed u in t$e e:ercise '$ic$ ascetic'riters ca Recoection, and '$ic$ reares consciousness #or t$e contemati%e state!

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is '$* ($rist s$o's to t$e enig$tened e*es o# t$e understanding '$at t$e* s$a see, to

'it, t$e in'ard coming o# ($rist t$eir Bridegroom!

T$ree 'a*s o# t$is secia in'ard coming o# 3od are #ound in t$ose men '$o

e:ercise t$emse%es 'it$ de%otion in t$e in'ard i#e and eac$ o# t$ese t$ree comings

raises a man to a $ig$er degree and to a more in'ard e:ercise!T$e #irst coming o# ($rist in in'ard 'or6ing dri%es and urges a man in $is

in'ard #eeing it dra's $im 'it$ a $is o'ers u'ards to $ea%en, and it cas $im to

unite $imse# 'it$ 3od! T$is dri%ing and dra'ing 'e #ee in t$e $eart, and in t$e unit*

o# a t$e 4odi* o'ers, and esecia* in t$e desirous o'er! .or t$is coming stirs, and

'or6s in, t$e o'er art o# man #or t$is must 4e '$o* urged and adorned, and

in#amed and dra'n in'ards! T$is in'ard urge o# 3od gi%es and ta6es, ma6es ric$ and

oor, 4rings 'ea and 'oe uon a man it causes $oe and desair it 4urns and it

#reeLes! But no tongue can te o# t$ose gi#ts and 'or6s and contraries t$at $ere come to

ass!

T$is coming 'it$ its 'or6ing is arted into #our degrees, eac$ one $ig$er t$an

t$e ot$er, as 'e 'i s$o' a#ter'ards! And 'it$ it t$e o'er art o# man is adorned int$e in'ard i#e!

CHAPTER VI

OF THE SECOND COMING OF OUR LORD IN THE INWARD MAN

T+Esecond 'a* in '$ic$ ($rist comes in'ard*, 'it$ a $ig$er no4eness, more

a#ter +is i6eness, 'it$ increased gi#ts, and 'it$ a greater radiance, is a ouring #ort$ o#

ruysbroeck the adornment of the spiritual marriage

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