[140]. Ibid., book i. chap. 34.
[141]. Optimum aliena insania frui.
[142]. Engelhardt, p. 326.
[143]. It is certain that Ruysbroek was visited during the many years of his residence in Grünthal, much after the manner described, and also that Tauler was among the visitors, though the exact time of his journey is not known.
[144]. See Engelhardt, pp. 189, 288.—According to Ruysbroek, the Trinitarian process lies at the basis of the kingdoms both of Nature and of Grace. There is a flowing forth and manifestation in the creative Word,—a return and union of love by the Holy Ghost. This process goes on continually in the providential government of the universe, and in the spiritual life of believers. The upholding of the world, and the maintenance of the work of grace in the heart, are both in different ways a perpetual bringing forth of the Son, by whom all things consist, and who is formed in every devout soul. Ruysbroek is careful to state (as a caveat against pantheism) that such process is no necessary development of the divine nature,—it is the good pleasure of the Supreme. (See Vier Schriften von J. Ruysbroek, in niederdeutscher Sprache, by A. v. Arnswaldt; Hanover, 1848.) ‘Wi hebben alle boven onse ghescapenheit een ewich leuen in gode als in onse leuende sake die ons ghemaect ende ghescapen heest van niete, maer wi en sijn niet god noch wi en hebben ons seluen niet ghemaeckt. Wi en sijn ooc niet wt gode ghevloten van naturen, maer want ons god ewelijc ghevoelt heest ende bekent in hem seluen, so heest hi ons ghemaeckt, niet van naturen noch van node, maer van vriheit sijns willen,’—p. 291. (Spiegel der Seligkeit, xvii.)
The bosom of the Father, he says, is our proper ground and origin (der schois des vaders is onse eygen gront ind onse oirsprunck); we have all, therefore, the capacity for receiving God, and His grace enables us to recognise and realise this latent possibility (offenbairt ind brengit vort die verboirgenheit godes in wijsen),—p. 144.
[145]. Engelhardt, pp. 183, 186. Ruysbroek speaks as follows of that fundamental tendency godward of which he supposes prevenient grace (vurloiffende gracie) to lay hold:—‘Ouch hait der mynsche eyn naturlich gront neygen zo gode overmitz den voncken der sielen ind die overste reden die altzijt begert dat goide ind hasset dat quaide. Mit desen punten voirt got alle mynschen na dat sijs behoeven ind ecklichen na sinre noit,’ &c.—Geistl. Hochzeit, cap. 3.
Ruysbroek lays great stress on the exercise of the will. ‘Ye are as holy as ye truly will to be holy,’ said he one day to two ecclesiastics, inquiring concerning growth in grace. It is not difficult to reconcile such active effort with the passivity of mysticism. The mystics all say, ‘We strive towards virtue by a strenuous use of the gifts which God communicates, but when God communicates Himself, then we can be only passive—we repose, we enjoy, but all operation ceases.’
[146]. Engelhardt, pp. 195, 199.
[147]. Engelhardt, pp. 201, 213. In the season of spiritual exaltation, the powers of the soul are, as it were, absorbed in absolute essential enjoyment (staen ledich in een weselic gebrucken). But they are not annihilated, for then we should lose our creatureliness.—Mer si en werden niet te niete, want soe verloeren wy onse gescapenheit. Ende alsoe lange als wy mit geneichden geeste ende mit apen ogen sonder merken ledich staen, alsoe lange moegen wy schouwen ende gebruken. Mer in den seluen ogenblijc dat wy proeven ende merken willen wat dat is dat wy geuoelen, so vallen wy in reden, ende dan vynden wy onderscheit ende anderheit tusschen ons ende gade, ende dan vynden wy gade buten ons in onbegripelicheiden.—Von dem funkelnden Steine, x.