The Adornment of the Spiritual Marriage

OF A SPIRITUAL MEETING OF GOD AND OURSELVES When a man through the grace of God is able to behold, and his conscience is clean, and he has considered the three comings of Christ our Bridegroom, and when he has gone out with the virtues: then there ensues the meeting with the Bridegroom, and that is the fourth point and the last. In this meeting lies all our bliss, the beginning and end of all virtue; and without this meeting no virtue has ever been fulfilled. Whosoever wishes to meet Christ as his beloved Bridegroom, and to possess in Him, and with Him, eternal life; he must now, in time, go out to meet Christ at three points or in three ways. The first point is that he shall have God in mind in all things through which we earn eternal life. The second point is that there shall be nothing that he means or loves more than God or even so much as God. And the third point is that he shall with great zeal seek to rest in God, above all creatures and above all God's gifts, above all the works of virtue and above all feelings that God may infuse into soul and body.

Now grasp this well: whosoever means God must have God present in his mind under some godly attribute; and thereby he should mean only Him Who is the Lord of heaven and earth and all creatures, Who died for him, and Who can, and will, give him eternal bliss. In whatever way or under whatever name we represent God to ourselves, if it be as the Lord over all creatures, that is always right. If we conceive one of the Divine Persons, and in Him the being and the might of the Divine Nature, that is right. If we set God before us as Maintainer, Redeemer, Creator, Ruler; as Bliss, Power, Wisdom, Truth, Goodness, and all this as within the abysmal properties of the Divine Nature, that is right.

Though the names which we give to God are many, the most high Nature of God is a Simplicity which cannot be named by any creature. But because of His incomprehensible nobility and sublimity, which we cannot rightly name nor wholly express, we give Him all these names. This is the way and the manner of apprehension in which we should have God present in our mind; for, to mean God, this is to see God in ghostly wise. And to this intention charity and love also belong; for to know God and to be without charity has no savour, neither does it help or further us. That is why a man should always in all his works stretch towards God with love; Whom, above all things, he aims at and loves. And this is going out to meet God by intention and by love.

If a sinner would turn from his sins with full and true repentance, he must go out to meet God in contrition and of his own free-will, and with an upright purpose and intention to serve Him thenceforward and never to sin any more. Then, in this meeting, he shall receive through the mercy of God a sure hope of eternal bliss and the remission of his sins; and he shall further receive the foundation of all virtue: namely, Faith, Hope, and Charity, and a good-will toward all other virtues. If this man wishes to go forward in the light of faith, and lay hold of all the works of Christ, and all His suffering; all the things He promised us and did to us and will do to us until the Day of Doom and in eternity; if that man wishes to lay hold of these that they may avail to his salvation: then he should go out to meet Christ once more, and should have Him ever in his sight, with praise and thankfulness and with a worthy acknowledgment of all His gifts, and all that He has done, and will do, in eternity. Then his faith will be strengthened; and he will be more often, and more ardently impelled towards all virtues.

If, then, he wishes to go forward in the works of virtue, he must also go out to meet Christ with self-renunciation, neither seeking himself, nor pursuing things alien from God; but let him be wise and discreet in all that he does, having in mind in all things God alone, and God's praise and glory, and let him continue therein even unto death. Thereby his reason is enlightened, and his charity is increased, and he grows in piety and in the aptitude for all virtues. We should have God in mind in all our good works; in evil works we cannot do this. We should not have in mind two ends; that is to say, we should mean God alone and nothing else. All other ends should be subordinate to God, not opposed to God; they should be, in their order, a help and a furtherance, that we may the better come to God. And then we are in the right way.

We should also rather seek our rest upon Him and in Him Whom we mean and love, than in any of the messengers He sends; that is to say, His gifts. The soul should also rest in God above all the jewels and all the gifts which it may send back to God by its own messengers. The messengers of the soul are intention, love, and desire: these carry all good deeds and all virtues up to God. But above all these things, above all multiplicity, the soul should rest in its Beloved. In this way and in this wise we should go out to meet Christ with an upright intention during all our lives, and in all our works, and in all our virtues; so that we may also meet Him in the light of glory at the hour of death.

This method and this way, of which you have now heard, is called the Active Life. It is needful for all men; and these, at least, should not live contrary to virtue, even though they may not possess all the virtues in this perfection. For, to live contrary to virtue is to live in sin; for Christ says: He that is not with Me is against Me. Whosoever is not humble, he is proud; and whosoever is proud and not humble does not belong to God. And thus it is with all the sins and all the virtues; either a man has the virtue and lives in grace, or else he has its opposite and lives in sin. Let each man try himself, and live according to that which has here been shown.

OF THE DESIRE TO KNOW THE BRIDEGROOM IN HIS NATURE A Man who lives this life in its perfection, as it has here been shown, and who is offering up his whole life, and all his works, to the worship and praise of God, and who wills and loves God above all things, is often stirred by a desire to see, to know, and to prove what, in Himself, this Bridegroom Christ is; Who for man's sake became man and laboured in love unto death, and delivered us from sin and the devil, and has given us Himself and His grace, and left us His sacraments, and has promised us His kingdom and Himself as an eternal wage; Who also gives us all that is needful for the body, and inward consolation and sweetness, and innumerable gifts of all kinds, according to the needs of each.

When a man beholds all this, he feels an unmeasured impulse to see Christ his Bridegroom, and to know Him as He is in Himself. Though he knows Him in His works, this does not seem to him enough. Then he must do as the publican Zaccheus did, who longed to see Jesus, who He was. He must run before the crowd, that is the multiplicity of creatures; for these make us so little and so low that we cannot see God. And he must climb up into the tree of faith, which grows from above downwards, for its roots are in the Godhead. This tree has twelve branches, which are the twelve articles of faith. The lower speak of the Divine Humanity, and of those things which belong to our salvation of soul and of body. The upper part of the tree tells of the Godhead, of the Trinity of Persons, and of the Unity of the Nature of God. And the man must cling to that unity, in the highest part of the tree; for there it is that Jesus must pass with all His gifts.

Here comes Jesus, and sees the man, and shows to him, in the light of faith, that He is according to His Godhead immeasurable and incomprehensible and inaccessible and abysmal, transcending every created light and every finite conception. And this is the highest knowledge of God which any man may have in the active life: that he should confess in this light of faith that God is incomprehensible and unknowable. And in this light Christ says to man's desire: Make haste and come down, for to-day I must abide at thy house. This hasty descent, to which he is summoned by God, is nothing else than a descent through desire and through love into the abyss of the Godhead, which no intelligence can reach in the created light. But where intelligence remains without, desire and love go in. When the soul is thus stretched towards God, by intention and by love, above everything that it can understand, then it rests and dwells in God, and God in it. When the soul climbs with desire above the multiplicity of creatures, and above the works of the senses, and above the light of nature, then it meets Christ in the light of faith, and becomes enlightened, and confesses that God is unknowable and incomprehensible. When it stretches itself with longing towards this incomprehensible God, then it meets Christ, and is filled with His gifts. And when it loves and rests above all gifts, and above itself, and above all creatures, then it dwells in God, and God dwells in it.

This is the way in which we shall meet Christ on the summit of the active life. When you have laid the foundation of righteousness, charity, and humility; and have established on it a dwelling-place, that is, those virtues which have been named heretofore; and have met Christ through faith, by intention and by love; then you dwell in God and God dwells in you, and you possess the true active life. And this was the first of which we would speak. The end of the first book

The wise virgin, that is the pure soul, having abandoned earthly things, and living according to the virtues for God, has taken in the vessel of her heart the oil of charity and of godly deeds, with the lamp of an unsullied conscience. But when Christ the Bridegroom tarries with His consolations, and the renewed inpouring of His gifts, the soul becomes drowsy, sleepy, and inert. Then, at midnight, when it is least expected, a ghostly cry is made within the soul: Behold, the Bridegroom, cometh, go ye out to meet Him. Of this beholding, and of the inward coming of Christ, and of a man's ghostly going out, and of his meeting with Christ; of these four points we will now speak, and we will explain and apply them according to an inward, lofty, God-desiring life, which all cannot reach, but which many men attain through the moral virtues and inward zeal.

By these words Christ teaches us four things. First, that He wills that our understanding should be enlightened by supernatural light; this we learn from the word which He speaks: Behold. Secondly, He shows us what we ought to see: namely, the inward coming of our Bridegroom, the Eternal Truth; this we understand from His saying: The Bridegroom cometh. Thirdly, He commands us to go out through inward exercises according to righteousness; for this reason He says: Go ye out. And, by the fourth point, He shows us the end and the aim of the whole; that is, the meeting with our Bridegroom Christ, in the fruitive unity of the Godhead.

Now concerning the first point. Christ says: Behold. Whosoever wishes to see in a supernatural way in his inward exercises must have three things. The first is the light of Divine grace, and this in a more lofty degree than that which we can experience in the outward and active life without earnest inward diligence. The second thing is the casting out of all distracting images and attachments from the heart; so that the man may be free and imageless, released from all attachments, and empty of all creatures. The third thing is a free turning of the will, with a gathering together of all our powers, both bodily and ghostly, cleansed from every inordinate love. Thereby the will flows forth into the unity of God and into the unity of the mind; and thus the rational creature may obtain and possess the most high unity of God in a supernatural manner. For this God has created heaven and earth and everything; and for this reason He became man, and taught us, and lived for our sake, and has Himself become the Way to the unity. And He died in the bonds of love, and has ascended and has opened to us that very unity, in which we may possess eternal bliss.

OF A THREE-FOLD UNITY WHICH IS IN US BY NATURE Now mark this with diligence: a threefold unity is found in all men by nature, and also in all good men according to a supernatural manner. The first and highest unity of man is in God; for all creatures depend upon this unity for their being, their life, and their preservation; and if they be separated in this wise from God, they fall into the nothingness and become nought. This unity is in us essentially, by nature, whether we be good or evil. And without our own working it makes us neither holy nor blessed. This unity we possess within us and yet above us, as the ground and the preserver of our being and of our life.

The second unity or union is also in us by nature. It is the unity of our higher powers; forasmuch as these spring naturally as active powers from the unity of the mind or of the spirit. This is that same unity which depends upon God; but with this difference, that here it is active and there essential. Nevertheless, the spirit is wholly and perfectly understood according to the fulness of its substance, in each unity. This unity we possess within us, above our senses; and from it there proceed memory, understanding, and will, and all the powers of ghostly action. In this unity, the soul is called "spirit." The third unity which is in us by nature is the source of all the bodily powers, in the unity of the heart; origin and beginning of the bodily life. This unity the soul possesses in the body and in the quickening centre of the heart, and therefrom flow forth all bodily activities, and the five senses. And therein the soul is called "soul"; for it is the forming principle of the body, and quickens this carcase; that is, gives it life and keeps it therein.

These three unities abide in man by nature as one life and one kingdom. In the lowest we are sensible and animal; in the middle we are rational and spiritual; and in the highest we are kept according to our essence. And thus are all men by nature. Now these three unities, as one kingdom and one eternal dwelling-place, are adorned and inhabited in a supernatural way by the moral virtues through charity and the active life. And they are still more gloriously adorned and more excellently perfected by inward exercises united with a spiritual life. But they are most gloriously and blessedly adorned by a supernatural and contemplative life. The lowest unity, being of the body, is supernaturally adorned and perfected through outward works and moral perfection, according to the way of Christ and His saints: and through bearing the cross with Christ, and through subordinating nature discreetly according to its powers to the commandments of Holy Church and to the doctrines of the saints. The second unity, being in the spirit and wholly spiritual, is supernaturally adorned and perfected through the three divine virtues, Faith, Hope, and Charity; and through the inflow of the grace and the gifts of God; and through a good-will to follow the examples of Christ and Holy Christendom in all virtues.

The third and highest unity is above the comprehension of our reason, and yet essentially within us. We possess it in a supernatural way when in all our works of virtue we have in mind the praise and glory of God, and above all aims, above ourselves, and above all things would rest only in Him. This is that unity wherefrom we have come forth as creatures, and wherein, according to our being, we are at home. And by means of the virtues here named, these three unities are adorned in the active life. Now we will show how these three unities are more highly adorned and more nobly fostered through an inward exercise joined to the active life. Whenever a man, because of his charity and his upright intention, lifts himself up with all his works and with his whole life toward the glory and the praise of God, ever seeking to rest in God above all things: then, in humble patience and self-surrender, yet with a sure trust, he will await new riches and new gifts, but without anxiety as to whether it be God's good pleasure to give or not to give.

In this way one prepares and makes oneself ready to enter on the inward and God-desiring life. And, when the vessel is made ready, then the noble vintage is poured into it. And there is no vessel more noble than the loving soul, neither a vintage more wholesome than the grace of God. So a man should devote all his acts and all life to God, with a simple and upright intention directed to God; and should rest, above intentions, and above himself, and above all things in that most high unity, in which God and the loving spirit are united without intermediary.

OF THE INFLOW OF THE GRACE OF GOD INTO OUR SPIRIT From this unity, wherein the spirit is united with God without intermediary, grace and all gifts flow forth: and out of this same unity, where the spirit rests above itself in God, Christ the Eternal Truth says: Behold, The Bridegroom cometh, go ye out to meet Him. Christ, who is the light of Eternal Truth, says: Behold: for through Him we become seeing; for He is the light of the Father, and without Him there were no light, neither in heaven nor on earth. This speaking of Christ within us is nothing else than an inrush of His light and His grace. This grace pours into us in the unity of our higher powers and of our spirit; wherefrom, through the power of the grace received, the higher powers flow out to become active in all virtues, and whereto, because of the bond of love, they ever return again.

In this unity lie the power for, and beginning and end of, every natural and supernatural work of the creature in so far as it is wrought in a creaturely way, through grace and Divine gifts, and by the creature's own strength. And therefore God pours His grace into the unity of the higher powers, that therewith man may always fulfil the virtues, through the power and the richness and the thrust of grace. For God gives us grace, therewith to work; and above all graces He gives Himself, for fruition and for rest. The unity of our spirit is our dwelling-place, in the peace of God and in the riches of charity; and there all the manifold virtues are gathered together, and live in the simplicity of the spirit.

Now the grace of God, pouring forth from God, is an inward thrust and urge of the Holy Ghost, driving forth our spirit from within and exciting it towards all virtues. This grace flows from within, and not from without; for God is more inward to us than we are to ourselves, and His inward thrust or working within us, be it natural or supernatural, is nearer to us and more intimate to us, than our own working is. And therefore God works in us from within outwards; but all creatures work from without inwards. And thus it is that grace, and all the gifts of God, and the Voice of God, come from within, in the unity of our spirit; and not from without, into the imagination, by means of sensible images.

Now Christ says in ghostly wise in the man who is turned within: Behold. Three things, as I have said, make a man seeing in his inward exercise. The first is a shining forth of the grace of God. The grace of God in a soul is like a candle in a lantern or in a glass vessel; for it enlightens, and brightens, and shines through, the vessel, that is, the righteous man. And it manifests itself to the man who has it within him, if he be observant of himself. And it manifests itself through him, to other men, in virtues and in good example. This flash of divine grace inwardly stirs and moves a man with swiftness, and this swift movement is the first thing which makes us see. Of this swift movement of God there springs from the side of man the second thing, which is a gathering together of all inward and outward powers in the unity of the spirit, in the bonds of love. The third point is the freedom which allows the man to turn inwards, without hindrance from sensible images, as often as he wills and thinks upon his God. This means that a man must be indifferent to gladness and grief, profit and loss, rising and falling, to strange cares, to delight and to dread, and never be attached to any creature. These three things make a man seeing in his inward exercise. If you have these three, you have the foundation and the beginning of the inward practice and the inward life.

OF A THREE-FOLD COMING OF OUR LORD IN THE INWARD MAN Even though the eye be clear and the sight keen, if there were no loveworthy and desirable object, clearness of sight would neither please nor profit a man. And this is why Christ shows to the enlightened eyes of the understanding what they shall see, to wit, the inward coming of Christ their Bridegroom. Three ways of this special inward coming of God are found in those men who exercise themselves with devotion in the inward life; and each of these three comings raises a man to a higher degree and to a more inward exercise.

The first coming of Christ in inward working drives and urges a man in his inward feeling; it draws him with all his powers upwards to heaven, and it calls him to unite himself with God. This driving and drawing we feel in the heart, and in the unity of all the bodily powers, and especially in the desirous power. For this coming stirs, and works in, the lower part of man; for this must be wholly purged and adorned, and inflamed and drawn inwards. This inward urge of God gives and takes, makes rich and poor, brings weal and woe upon a man; it causes hope and despair; it burns and it freezes. But no tongue can tell of those gifts and works and contraries that here come to pass. This coming with its working is parted into four degrees, each one higher than the other, as we will show afterwards. And with it the lower part of man is adorned in the inward life.

OF THE SECOND COMING OF OUR LORD IN THE INWARD MAN The second way in which Christ comes inwardly, with a higher nobleness, more after His likeness, with increased gifts, and with a greater radiance, is a pouring forth of the riches of His Divine gifts into the higher powers of the soul, whereby the spirit is strengthened, enlightened, and enriched in many ways. This streaming of God into us demands of us a flowing out and a flowing back, with all these riches, into that same Source from which that torrent has flowed. And in this torrent God gives to us and shows to us great wonders; but He asks back from the soul all His gifts, increased beyond anything that any creature could accomplish. This exercise and this way is more noble and more like unto God than the first; and by it the three higher powers of the soul are adorned.

OF THE THIRD COMING OF OUR LORD The third way in which our Lord comes inwardly is by an inward stirring or touch in the unity of the spirit, wherein are the higher powers of the soul; wherefrom they flow forth, and to which they return again, and with which they always remain united in the bonds of love and through the natural unity of the spirit. In this coming consists the highest and most interior condition of the inward life; and by it the unity of the spirit is adorned in many ways.

Now, in each coming, Christ desires of us a special going out of ourselves, toward a life that shall accord with the way of His coming. And therefore He says in ghostly wise within our hearts at each coming: Go ye out in your lives and in your practices in the way in which My graces and My gifts shall urge you. For according to the manner and way in which the Spirit of God urges, and drives, and draws, and streams into us, and stirs us; in this way we must go out and progress in our inward practices, if we are to become perfect. But if we withstand the Spirit of God by a life that does not accord with it, we lose that inward urge, and then the virtues will depart from us. These are the three comings of Christ, in inward exercises. We will now explain and set forth each coming separately. Attend therefore with diligence; for he who never has himself felt or experienced this he shall not easily understand it.

HOW THE FIRST COMING HAS FOUR DEGREES The first coming of Christ in the exercise of desire is, as we have said, an inward and sensible thrust of the Holy Ghost, urging and driving us towards all virtues. This coming may be likened to the splendour and the power of the sun, which, from the moment when it rises, enlightens and brightens and warms the whole world. So likewise Christ, the eternal Sun, beams and shines, dwelling above the summit of the spirit; and enlightens and enkindles the lowest part of man, namely, the fleshly heart and the sensible powers. And this happens in a moment of time, shorter than the twinkling of an eye; for God's work is swift. But that man in whom this should take place must be inwardly seeing, with the eyes of the understanding.

In the higher lands, in the middle region of the world, the sun shines upon the mountains, bringing an early summer there, with good fruits and strong wine, and filling that land with joy. The same sun gives its splendour to the lower lands, at the utmost part of the earth. There the country is colder, and the power of the heat less; nevertheless, there too it produces many good fruits, though little wine. The men who dwell in the lower parts of themselves, in their outward senses, yet with a good intention, in moral virtues, in outward work, and in the grace of God: they too produce the good fruits of virtue, in great numbers and in many ways; but of the wine of inward joy and ghostly consolation they taste little. Now the man who wishes to feel within himself the glow of the Eternal Sun, which is Christ Himself, he should be seeing, and should dwell on the mountains in the higher lands, by a gathering together of all his powers, and lifting up his heart towards God, free and careless of joy and grief, and of all created things. There Christ, the Sun of righteousness, shines upon the free and uplifted heart: and these are the mountains that I mean.

Christ, the glorious Sun, the Divine Brightness, by His inward coming and by the power of His Spirit, enlightens and brightens and enkindles the free heart and all the powers of the soul. And this is the first work of the inward coming in the exercise of desire. Like as the power and the nature of fire enkindles everything which is offered to the flames, so Christ, by the fiery ardour of His inward coming, enkindles every ready, free and uplifted heart; and in this coming He says: Go ye out by exercises according to the way of this coming.

OF UNITY OF HEART Of this ardour there springs unity of heart; for we cannot achieve true unity unless the Spirit of God blows to a flame His fire in our hearts. For this fire makes one with itself and like to itself all that it can master and re-shape. Unity is this: that a man feel himself to be gathered together with all his powers in the unity of his heart. Unity brings inward peace and restfulness of heart. Unity of heart is a bond which draws together body and soul, heart and senses, and all the outward and inward powers and encloses them in the union of love.

OF INWARDNESS From this unity springs inwardness; for none can be inward save him who is gathered together in unity within himself. Inwardness means that a man is turned within, into his own heart, that thereby he may understand and feel the interior workings, and the interior words of God. Inwardness is a sensible fire of love, which the Spirit of God has blown to a flame, and which urges a man from within; and he knows not whence it comes nor what has befallen him.

OF SENSIBLE LOVE From inwardness there springs a sensible love, which fulfills the man's heart and the desirous power of the soul. This yearning love, and this sensible fruition of the heart, none can have save he who is inward of heart. Sensible love is a yearning and savouring delight which we feel in God as the eternal Good, wherein are all other goods. Sensible love forsakes all creatures as regards pleasure, not as regards need. Inward love feels itself moved from within by the Eternal Love; and this it must ever cherish. Inward love easily foregoes and despises all things that it may obtain that which it loves.

OF DEVOTION Of this sensible love is born devotion to God and to His glory. For none can have within his heart the hunger of devotion save him who bears within himself a sensible love of God. Where the fire of love sends up the flames of its desire to heaven, there is devotion. Devotion moves and draws a man, both from without and from within, towards the service of God. Devotion makes body and soul to blossom in nobility and worth before God and before all men. Devotion is demanded of us by God in every service which we ought to do to Him. Devotion purifies the body and the soul of everything that can stop and hinder us. Devotion shows and bestows the right way at blessedness.

Inward devotion often brings forth gratitude; for none can thank and praise God so well as the inward and devout man. And it is just that we should thank and praise God, because He has created us as reasonable creatures, and has ordained and destined heaven and earth and the angels to our service; and because He became man for our sins, and taught us, and lived for our sake, and showed us the way; and because He has ministered to us in humble raiment, and suffered an ignominous death for the love of us, and promised us His eternal kingdom and Himself also for our reward and for our wage. And He has spared us in our sins, and has forgiven us or will forgive us; and has poured His grace and His love into our souls, and will dwell and remain with us, and in us, throughout eternity. And He has visited us and will visit us all the days of our lives with His noble sacraments, according to the need of each, and has left us His Flesh and His Blood for food and drink, according to the desire and the hunger of each; and has set before us nature and the Scriptures and all creatures, as examples, and as a mirror, that therein we may look and learn how we may turn all our deeds to works of virtue; and has given us health and strength and power, and sometimes for our own good has sent us sickness; and in outward need has established inward peace and happiness in us; and has caused us to be called by Christian names and to have been born of Christian parents. For all these things we should thank God here on earth, that hereafter we may thank Him in eternity.

We should also praise God by means of everything that we can offer to Him. To praise God, means that all his life long a man glorifies, reverences and venerates the Divine Omnipotence. The praise of God is the meet and proper work of the angels and the saints in heaven, and of loving men on earth. God should be praised by desire, by the lifting up of all our powers, by words, by works, with body and with soul, and faith whatsoever one possesses; in humble service, from without and from within. He who does not praise God while here on earth shall in eternity be dumb. To praise God is the dearest and most joyous work of every loving heart; and the heart which is full of praise desires that every creature should praise God. The praise of God has no end, for it is our bliss; and most justly shall we praise Him in eternity.

OF TWO GRIEFS WHICH ARISE FROM INWARD GRATITUDE From inward gratitude and praise there arises a two fold grief of the heart and torment of desire. The first grief is, that we feel ourselves to lag behind in thanking, praising, glorifying and serving God. The second is, that we do not grow in charity, in virtue, in faith, and in perfect behaviour as much as we desire, that we may become worthy to thank and praise and serve God as it is proper to do. This is the second grief. These two are root and fruit, beginning and end, of all inward virtues. Inward grief and pain for our shortcomings in virtue and the praise of God, is the highest effect of this first degree of the inward exercise; and by it this degree is perfectly achieved.

A SIMILITUDE HOW WE SHOULD PERFORM THE FIRST DEGREE OF OUR INWARD EXERCISE Now consider in a similitude, how this inward exercise should be performed. When the natural fire has by its heat and power stirred water, or some other liquid, until it bubbles up; then this is its highest achievement. Then the water boils up and falls down to the bottom, and is then stirred again to the same activity by the power of the fire: so that the water is incessantly bubbling up, and the fire incessantly stirring it. And so likewise works the inward fire of the Holy Ghost. It stirs and goads and drives the heart and all the powers of the soul until they boil; that is, until they thank and praise God in the way of which I have told you. And then one falls down to that very ground, where the Spirit of God is burning. So that the fire of love ever burns, and the man's heart ever thanks and praises God with words and with works and yet always abides in lowliness; esteeming that which he should do and would do to be great, and that which he is able to do to be small.

ANOTHER SIMILITUDE CONCERNING THE SAME EXERCISE When summer draws near and the sun rises higher, it draws the moisture out of the earth through the roots, and through the trunks of the trees, into the twigs; and hence come foliage, flower, and fruit. So likewise, when Christ the Eternal Sun rises and ascends in our hearts, so that it is summer in the adornment of our virtues, He gives His light and His heat to our desires, and draws the heart from all the multiplicity of earthly things, and brings about unity and inwardness; and makes the heart grow and bring forth the leaves of inward love, the flowers of ardent devotion, and the fruits of thanksgiving and praise, and makes these fruits to endure eternally, in humble grief, because of our shortcomings. Here ends the first of the four chief degrees of that inward working whereby the lowest part of man is adorned.

OF THE SECOND DEGREE OF OUR INWARD EXERCISE, WHICH INCREASES INWARDNESS BY HUMILITY But, having likened the four degrees of the first coming of Christ to the splendour and the power of the sun, we also find in the sun another power and another action, which hastens the ripening, and increases the numbers, of the fruit. When the sun rises very high, and enters the sign of Gemini (that is, the Twins; or a twofold thing of one nature), which happens in the middle of the month of May: then it has a double power over flowers and herbs and everything that grows out of the earth. If, then, the planets which govern nature are well ordered according to the need of the season, the sun shines upon the earth and draws the moisture into the air. Thence come dew and rain; and the fruits increase and multiply.

So likewise, when Christ that bright Sun has risen in our hearts above all things; when the demands of our bodily nature which are opposed to the spirit have been curbed and discreetly set in order; when we have achieved the virtues in the way of which you have heard in the first degree; when, lastly, through the ardour of our charity, all the pleasure, and all the peace, which we experience in these virtues, have been offered up and devoted to God, with thanksgiving and praise: - then, of all this there may come down a sweet rain of new inward consolation and the heavenly dew of the sweetness of God. This makes the virtues grow, and multiplies them twofold if we hinder it not. This is a new and special working, and a new coming, of Christ into the loving heart. And by it a man is lifted up into a higher state than that in which he was before. On this height Christ says: Go ye out according to the way of this coming.

OF THE PURE DELIGHT OF THE HEART AND THE SENSIBLE POWERS From this sweetness there springs a well-being of the heart and of all the bodily powers, so that a man thinks himself to be inwardly enfolded in the divine embrace of love. This delight and this consolation are greater and more pleasant to the soul and the body than all the satisfactions of the earth, even though one man should enjoy them all together. In this well-being God sinks into the heart by means of His gifts; with so much savoury solace and joy that the heart overflows from within. This makes a man comprehend the misery of those who live outside love. This well-being melts the heart to such a degree, that the man cannot contain himself through the fulness of inward joy.

From this rapturous delight springs spiritual inebriation. Spiritual inebriation is this; that a man receives more sensible joy and sweetness than his heart can either contain or desire. Spiritual inebriation brings forth many strange gestures in men. It makes some sing and praise God because of their fulness of joy, and some weep with great tears because of their sweetness of heart. It makes one restless in all his limbs, so that he must run and jump and dance; and so excites another that he must gesticulate and clap his hands. Another cries out with a loud voice, and so shows forth the plenitude he feels within; another must be silent and melt away, because of the rapture which he feels in all his senses. At times he thinks that all the world must feel what he feels: at times he thinks that none can taste what he has attained. Often he thinks that he never could, nor ever shall, lose this well-being; at times he wonders why all men do not become God-desiring. At one time he thinks that God is for him alone, or for none other so much as for him; at another time he asks himself with amazement of what nature these delights can be, and whence they come, and what has happened to him. This is the most rapturous life (as regards our bodily feelings) which man may attain upon earth. Sometimes the excess of joy becomes so great that the man thinks that his heart must break.

And for all these manifold gifts and miraculous works, he shall, with a humble heart, thank and praise and honour and reverence the Lord, Who can do all this; and thank Him with fervent devotion because it is His will to do all this. And the man shall always keep in his heart and speak through his mouth with sincere intention: "Lord, I am not worthy of this; yet I have need of Thy boundless goodness and of Thy support." In such humility he may grow and rise into higher virtues.

When, however, this coming and this degree are granted to such men as first begin to turn from the world; even though their conversion be perfect, and they have abandoned all worldly consolation, that they may be wholly God's, and may live altogether for Him, - yet they are still feeble and have need of milk and sweet things, and not of the strong food of fierce temptation and the loss of God. And in this season, that is to say, in this state, hoar-frost and fog often harm such men; for it is just in the middle of May according to the course of the inward life. Hoar-frost is the desire to be somewhat or the belief that one is somewhat; or to be attached to one's self, or to suppose that we have earned these consolations and are worthy of them. This is hoar-frost, which may destroy the flowers and fruits of all the virtues. Fog is, the desire to rest in inward consolations and sweetness. This darkens the air of the reason; and the powers, which ought to open and flower, close again. And thereby one loses the knowledge of truth, and yet may keep a certain false sweetness, which is given by the devil, and which in the end shall lead us astray.

A SIMILITUDE HOW A MAN SHOULD ACT AND BEAR HIMSELF IN THIS CASE Now I will give you a short similitude, that you may not err in this case, but may govern yourselves prudently. You should watch the wise bee and do as it does. It dwells in unity, in the congregation of its fellows, and goes forth, not in the storm, but in calm and still weather, in the sunshine, towards all those flowers in which sweetness may be found. It does not rest on any flower, neither on any beauty nor on any sweetness; but it draws from them honey and wax, that is to say, sweetness and light-giving matter, and brings both to the unity of the hive, that therewith it may produce fruits, and be greatly profitable. Christ, the Eternal Sun, shining into the open heart, causes that heart to grow and to bloom, and it overflows with all the inward powers with joy and sweetness.

So the wise man will do like the bee, and he will fly forth with attention and with reason and with discretion, towards all those gifts and towards all that sweetness which he has ever experienced, and towards all the good which God has ever done to him. And in the light of love and with inward observation, he will taste of the multitude of consolations and good things; and will not rest upon any flower of the gifts of God, but, laden with gratitude and praise, will fly back into the unity, wherein he wishes to rest and to dwell eternally with God. This is the second degree of that inward working which adorns the lower part of man in many ways.

OF THE THIRD DEGREE OF THE SPIRITUAL COMING OF CHRIST When the sun has risen in the heavens as high as it can, it stands in the sign of Cancer (which means Crab, because it cannot go further, but begins to go back). Then come the fiercest heats of the whole year. And the sun draws up all the moisture, and the earth becomes dry, and the fruits ripen quickly.

So likewise, when Christ, the Divine Sun, has risen to the zenith of our hearts - that is, above all the gifts and consolations and sweetness which we may receive from Him - so that we do not rest in any savours, how great soever they be, which God may pour into our souls; if then, masters of ourselves, we ever turn inwards, by the way which has been shown heretofore, with humble praise and with fervent thanksgiving, towards the very source from which all gifts flow forth according to the needs and the merits of each creature: then Christ stands on high in the zenith of our hearts, and He will draw all things, that is, all our powers, to Himself. When thus neither savour nor consolation can overcome or hinder the loving heart, but it would rather forgo all consolations and all gifts, that it may find Him Whom it loves: then there arises from this the third kind of inward exercise, by which man is uplifted and adorned in his sensibility and the lower part of his being.

The first work of Christ, and the beginning of this degree consists in this: that God draws the heart, the desires, and all the powers of the soul up towards heaven, and calls them to be united with Him, and says in ghostly wise within the heart: Go ye out of yourselves by the way in which I draw and invite you. This drawing and this inviting I cannot well make plain to gross and insensitive men; but it is an inward constraining and drawing of the heart towards the most high unity of God. This inward summons is joyful to the loving heart above anything it ever experienced before. For hence arise a new way and a higher exercise.

Here the heart opens itself in joy and in desire, and all the veins gape, and all the powers of the soul are in readiness, and desire to fulfil that which is demanded of them by God and by His unity. This invitation is a shining forth of Christ, the Eternal Sun; and it brings forth such great pleasure and joy in the heart, and makes the heart open so widely, that it can never wholly close again. And thereby a man is wounded in the heart from within, and feels the wound of love. To be wounded by love is the sweetest feeling and the sharpest pain which any one may endure. To be wounded by love is to know for certain that one shall be healed; for the ghostly wound brings woes and weal at the same time. For Christ, the true Sun streams and shines into the wounded and open heart and calls it to oneness again. And this renews the wound and all its pangs.

OF THE PAIN AND RESTLESSNESS OF LOVE Of this inward demand and this invitation, and also because the creature lifts itself up and offers itself, and all that it can do, and yet can neither attain nor acquire the unity - of these things spring a ghostly pain. When the inmost part of the heart and the source of life have been wounded by love, and one cannot obtain that which one desires above all things, but must ever abide where one does not wish to be: from these two things pain comes forth. Here Christ is risen to the zenith of the conscience, and He sends His Divine rays into the hungry desires and into the longings of the heart; and this splendour burns and dries up and consumes all the moisture, that is, the strength and the powers of nature. The desire of the open heart, and the shining of the Divine rays, cause a perpetual pain.

If, then, one cannot achieve God and yet cannot and will not do without Him, from these two things there arise in such men tumult and restlessness, both without and within. And so long as a man is thus agitated, no creature, neither in heaven nor on earth, can give him rest or help him. In this state there are sometimes spoken from within sublime and salutary words, and singular teachings and wisdom are given. In this inward tumult one is ready to suffer all that can be suffered, that one may obtain that which one loves. This fury of love is an inward impatience which will hardly use reason or follow it, if it cannot obtain that which it loves. This inward fury eats a man's heart and drinks his blood. Here the sensible heat of love is fiercer than at any other stage in man's whole life; and his bodily nature is secretly wounded and consumed without any outward work, and the fruits of the virtues ripen more quickly than in all the degrees which have been shown heretofore.

In the like season of the year, the visible sun enters the sign of Leo, that is, the Lion, who is fierce by nature, for he is the lord over all beasts. So likewise, when a man comes to this way, Christ, the bright Sun, stands in the sign of the Lion, for the rays of His heat are so fierce that the blood in the heart of the impatient man must boil. And when this fierce way prevails, it masters and subdues all other ways and works; for it wills to be wayless, that is, without manner. And in this tumult a man sometimes falls into a desire and restless longing to be freed from the prison of his body, so that he may at once be united with Him Whom he loves. And he opens his inward eyes and beholds the heavenly house full of glory and joy, and his Beloved crowned in the midst of it, flowing forth towards His saints in abounding bliss; whilst he must lack all this. And therefrom there often spring in such a man outward tears and great longings. He looks down and considers the place of exile in which he has been imprisoned, and from which he cannot escape; then tears of sadness and misery gush forth. These natural tears soothe and refresh the man's heart, and they are wholesome to the bodily nature, preserving its strength and powers and sustaining him through this state of tumult. All the manifold considerations and exercises according to ways or manner are helpful to the impatient man; that his strength may be preserved and that he may long endure in virtue.

By this fierce ardour and this impatience some men are at times caught into the spirit, above the senses; and there words are spoken to them and images and similitudes shown to them, teaching them some truth of which they or other men have need, or else things that are to come. These are called revelations or visions. If they are bodily images, they are received in the imagination. This may be the work of an angel in man, through the power of God. If it be an intellectual truth, or a ghostly image, through which God reveals Himself in His unfathomableness, this is received in the understanding; and the man can clothe it in words in so far as it can be expressed in words. Sometimes a man may also be drawn above himself and above the spirit (but not altogether outside himself) into an Incomprehensible Good, which he shall never be able either to utter or to explain in the way in which he heard and saw; for in this simple act and this simple vision, to hear and to see are one. And none can work this in man, without intermediary and without the co-operation of any creature, save God alone. It is called Raptus; which means, rapt away, or uplifted, or carried away. At times God grants to such men a sudden spiritual glimpse, like the lightning in the sky. It comes like a sudden glimpse of strange brightness, shining forth from the Simple Nudity. And thereby for an instant the spirit is raised above itself; but the light passes at once and the man returns to himself again. This is the work of God Himself; it is something very sublime; for those to whom it happens often become illuminated men.

Other things sometimes happen to those who live in the fierce ardour of love; for often another light shines into them, and this is the work of God through means. In this light the heart and the desirous powers uplift themselves towards that light; and, in the meeting with that light, the joy and the satisfaction are so great that the heart cannot contain them, but breaks out in a loud voice with cries of joy. And this is called the Jubilus, or jubilation; that is, a joy which cannot be uttered in words. And one cannot contain oneself; but if one would go out with an opened and uplifted heart to meet this light the voice must follow, so long as this exercise and this light endure. Some inward men are at times taught in a dream by their guardian angels or by other angels, concerning many things of which they have need. Some men too are found who have many sudden intuitions, or inspirations, or imaginations, and also have miraculous dreams, and yet remain in their outward senses. But these know nothing of the tumult of love; for they dwell in outward multiplicity, and love has not wounded them. These things may be natural, or they may come from the devil, or from good angels, and therefore we may have faith in them so far as they accord with Holy Writ, and with the truth, but no more. If we trust them beyond this, we may easily be deceived.

Now I will show you the hindrances and the dangers which he meets with who dwells in the fury of love. In this time, as you have heard, the sun is in the sign of the Lion; and this is the most unhealthy period of the year, although it is fruitful; for here begin the dog-days, which bring many a plague with them. Then the weather may become so unwholesome and so hot that in some countries herbs and trees wither and shrivel, and in some waters the fishes pine away and perish, and on the land men also sicken and die. And this is not caused only by the sun, for then it would be the same everywhere; in all countries and in all waters, and with all men. But the cause of it is often the corruption and the disorder of the matter on which the sun's power works. So likewise it is when a man comes into this state of impatience. He enters in truth into the dog-days, and the splendour of the Divine rays burns so fiercely and so hotly from above, and the heart wounded by love is so inflamed from within - since the ardour of affection and the impatience of desire have been thus enkindled - that the man falls into impatience and striving, even as a woman who labours in child-birth and cannot be delivered. If the man then look steadfastly into his own wounded heart, and at Him Whom he loves, these woes grow without ceasing.

So greatly does the torment increase that the man withers and shrivels in his bodily nature, even as the trees in hot countries; and he dies in the fury of love, and enters the kingdom of heaven without passing through purgatory. But though he dies well who dies of love, as long as a tree may bear good fruit, it should neither be felled nor uprooted. Sometimes God flows forth with great sweetness into the turbulent heart. Then the heart swims in bliss, as a fish in water; and the inmost ground of the heart burns in the fury of love, even whilst it swims in delight in the gifts of God, because of the blissful and impatient ardour of the loving heart itself. And to dwell long in this degree consumes the bodily nature. All men who burn in the fury of love must pine away in that state; but those who can govern themselves well do not die.

And now I will warn you against another thing which may cause great harm. Sometimes in that hot season there falls the honey-dew of a certain false sweetness, which pollutes the fruit, or utterly spoils it. And it is most apt to fall at noon, in bright sunshine, and in big drops; and it is hardly to be distinguished from rain. So likewise, some men may be robbed of their outward senses by a certain light produced by the devil. And in this light they are enwrapped and ensnared, and at the same time many kinds of images, both false and true, are shown to them, and they are spoken to in diverse ways; and all this is seen and received of them with great delight. And here there fall sometimes the honey-drops of a false sweetness, in which a man may find his pleasure. He who esteems it much receives much of it: and thereby the man is easily polluted, for if he will hold for true those things which are not like to truth, for the reason that they have been shown or spoken to him, he falls into error and the fruit of virtue is lost. But those who have trodden the ways whereof I have written before, though they may be tempted by this spirit and this light, they will recognise them and will not be harmed.

A PARABLE OF THE ANT A brief parable I will give to those who dwell in the tumult of love, that they may endure this state nobly and becomingly, and may attain to higher virtues. There is a small insect called the ant. It is strong and sagacious, and very loth to die. It lives by choice amongst the congregation of its fellows, in hot and dry soil. The ant works during summer, and gathers grain for food for the winter. And it splits the grain in two lest it should sprout and be spoiled, and be of no use when nothing can be gathered anymore. And it seeks no strange ways, but always goes forth by the same way. And if it abides its time, it shall be able to fly.

Thus should these men do. They should be strong in abiding the coming of Christ, sagacious against the communications and inspirations of the devil. They should not desire death; but God's glory alone, and for themselves new virtues. They should dwell in the congregation of their heart and of their powers, and should follow the drawing and the inviting of the Divine Unity. They should dwell in warm and dry soil, that is, in the fierce tumult of love and in a great restlessness. And they should labour during the summer of this life, and gather the fruits of virtue for eternity; and they should split these fruits in two. The one part is, that they should ever desire the most high fruition of Eternity; and the other part is that, by means of the reason, they should always restrain themselves as much as they can, and abide the time which God has ordained to them, and thus the fruit of virtue is preserved unto eternity. And they should not follow strange paths or singular ways; but they should follow the track of love through all storms to that place whither love shall lead them. And if they abide the time, and persevere in all virtues, they shall behold the Mystery of God and take flight towards It.

OF THE FOURTH DEGREE OF THE COMING OF CHRIST Now we will speak further of the fourth manner of the coming of Christ, uplifting and perfecting a man by inward exercise in the lower part of his being. But having likened all the inward comings to the splendour of the sun, and to its power, according to the course of the year, we will speak further, according to the course of the seasons, of another action and another work of the sun.

When the sun first begins to descend from the zenith to the nadir, it enters the sign which is called Virgo, that is, the Virgin, because now the season becomes unfruitful, as a virgin is. (In this time the glorious Virgin Mary, the mother of Christ, ascended to heaven full of joy and rich in all virtues.) At this time the heat begins to grow less; and men begin to gather in, for use during the rest of the year, those ripe and lasting fruits which can be kept and consumed long afterwards, such as corn and wine and the durable fruits, which have now come to their maturity. And a part of the same corn is sown, so that it be multiplied for the benefit of men. In this season all the work of the sun of the whole year is perfected and fulfilled.

So likewise, when Christ the glorious Sun has risen to the zenith in a man's heart, as I have taught you in the third degree; and when He then begins to descend and to hide the shining of His Divine rays and to forsake the man; then the heat and impatience of love begin to grow less. Now when Christ thus hides Himself, and withdraws the shining of His brightness and His heat, this is the first work, and the new coming, of this degree. Then Christ speaks in ghostly wise within this man, saying: "Go ye out in such wise as I will now show you." So the man goes out, and finds himself poor and miserable and forsaken. Here all the tempest and fury and impatience of love grow less, and the hot summer passes into autumn, and all its riches are turned to great poverty. Then the man begins to complain because of his wretchedness: Whither has gone the ardent love, the inwardness, the gratitude, the joyful praise? And the inward consolation, the intimate joy, the sensible savour, how has he lost them? How have the fierce tempest of love, and all the other gifts which he felt before, become dead in him? And he feels like an ignorant man who has lost all his pains and his labour. And often his natural life is troubled by such a loss.

Sometimes these unhappy men are also deprived of their earthly goods, of friends, of kinsmen; and they are abandoned of all creatures, their holiness is not known or esteemed, men speak evil of their works and their whole lives, and they are despised and rejected by all their neighbours. And at times they fall into sickness and many a plague, and some into bodily temptations; or, that which is worst of all, into temptations of the spirit. From this poverty arise a fear lest one should fall, and a kind of half-doubt. This is the utmost point at which a man can hold his ground without falling into despair. Such a man likes to seek out good men, and to complain to them, and show them his miseries; and he desires the help and prayers of Holy Church and of all the just.

Here the man should bethink himself with a humble heart that of his own he has nothing but misery; and he should say in resignation and self-abandonment the words which were spoken by the holy man Job: "The Lord gave, and the Lord hath taken away; as it pleased the Lord, so it hath been done; blessed be the name of the Lord. And he should renounce himself in all things, and should say and mean in his heart, "Lord, I am as willing to be poor in all those things of which I have been deprived as I am ready to be rich, O Lord, if it be Thy will and to Thy glory; not my will according to nature, O Lord, but Thy will and my will according to spirit be done. For I am Thine own, O Lord, and would as well be in hell as in heaven, if it were to Thy glory. Lord, do unto me according to Thy good pleasure." Of all this suffering and abandonment the man should make an inward joy; and he should give himself into the hands of God, and should be glad because he is able to suffer for the glory of God. And if he be true to this disposition, he shall taste such an inward joy as he never tasted before; for nothing is more joyful to the lover of God, than to feel that he belongs wholly to his Beloved. And if he has indeed followed the way of the virtues straight to this degree, even though he has not passed through all the states which have been pointed out heretofore, it is not needful, if he feels within himself the source of the virtues: which is in activity, humble obedience; and, in passivity, patient resignation. In these two things this degree is established in everlasting surety.

In this season of the year the sun of heaven enters the sign of Libra, which means the Scales; for day and night are evenly balanced, and the sun divides the light from the darkness in equal parts. So likewise Christ stands in the sign of the Balance for the resigned man. Whether He gives sweetness or bitterness, darkness or light, whatever he lays upon the scale, the man balances it evenly; all things are equal to him, save sin alone, which is for ever cast out. When such utterly resigned men have thus been deprived of all consolation, and believe that they have lost all virtues, and are forsaken of God and of all creatures: then if they are able to reap them, all kinds of fruit, the corn and vine, are ready and ripe. And this image means, that all that the body can endure, whatsoever it be, should be offered up to God gladly, and of one's own free will, and without resistance to the supreme Will. All the outward and inward virtues, which a man practised with joy in the fire of love; these, since he knows them and is able to perform them, he should now practise diligently and with courage, and should offer them up to God. Never were they so dear to God; for never were they so noble and so fair. All the consolations which God ever gave should gladly be given up, if it be to His glory.

This is the harvest of the corn, and of all kinds of ripe fruits, on which we shall live eternally, and which make us rich in God. Thus the virtues are made perfect, and sorrow is turned to eternal wine. By such men, and by their lives and their patience, all those who know them and all their neighbours are taught and changed for the better: and so the corn of their virtues is sown and multiplied for the benefit of all good men.

This is the fourth way in which a man by inward working is adorned and perfected in the bodily powers and the lower part of himself: and in no other way can he continually grow and become more perfect. But as such men have been harshly afflicted, and have been tried, and tempted, and combatted, by God, by their own selves, and by all creatures, in them the virtue of resignation reaches a singular perfection. Nevertheless, resignation, or the renunciation of self-will for the will of God, is before all things needful for all men who wish to be saved.

At this season of the year, so soon as the equinox is come, the sun begins to descend and the weather becomes cooler. And then some imprudent men become full of noxious humours, which enter into the stomach, and spoil the health and bring many diseases: and these destroy the appetite and the taste of good food, and bring many to death. And some men are corrupted by these noxious humours, so that they get dropsy, and have therefrom long torments and sometimes die. And from the super-abundance of these humours come sickness and fever from which many men suffer, and of which some die. And so likewise it is, when men of good-will, who once tasted God, have swerved from Him and from truth, and have gone astray; these either sicken in the way of perfection, or wither away as regards virtue, or fall into eternal death, through one of these maladies, and some through all three. Especially when he is forsaken a man has need of much strength, and must exercise himself in the way I have just taught you: thus he shall not be deceived. But the unwise man, who rules himself ill, falls easily into these maladies; for in him the weather has grown cooler. For this reason his nature becomes slow in virtue and in good works, and craves for comfort and softness of the body; often without discretion and more than is needful. And other men would like well to receive solace from God, if they might partake of Him without pains and labour.

And some seek for solace in creatures, wherefrom great harm often ensues. And some think themselves sick and feeble and that their powers are exhausted, and believe that they have need of all that they can get, and that they must cherish their bodies in comfort and repose. When a man yields himself in such a way, and seeks without discretion after bodily things and comforts; then all such things are noxious humours which fulfil the stomach, that is to say, the man's heart, and take from him the taste and the enjoyment of good food, that is to say, of all the virtues.

OF ANOTHER HINDRANCE If a man thus falls into sickness and cold, he is sometimes caught by dropsy, that is to say, he has an inclination towards the outward possession of earthly things. The more such men acquire, the more they desire; for they straightway become dropsical. The belly, that is, the appetites or lusts, swells terribly, and the thirst will not be quenched. But the face of conscience and discretion becomes small and thin, for these men put hindrances against the inflow of the grace of God. If they thus accumulate the waters of earthly possessions about the heart, that is, if they cling to them with desire, they cannot progress in works of charity; for they are sick, they lack the inward spirit of life and breath, that is to say, they lack the grace of God and inward charity. And therefore they cannot rid themselves of the waters of earthly riches: the heart is submerged in them, and they are often choked therein and die an eternal death. But those who keep the waters of earthly riches far below the heart, so that they are master of their possessions and can renounce them whenever it is needful: these, though they may suffer long from inordinate inclinations, may yet be cured.

OF FOUR KINDS OF FEVER WHEREWITH A MAN MAY BE TORMENTED Those men who are full of noxious humours, that is to say, full of inordinate inclination towards bodily comfort and towards foreign and creaturely consolations, can fall into four kinds of fever. The first kind is called the quotidian fever. It is a multiplicity of the heart; for these men wish to know all things, and to speak of all things, and to criticise and to judge all things, and meanwhile they often fail to observe themselves. They are weighed down by many strange cares; they must often hear what they do not like; and the least thing troubles them. Their thoughts are restless; first this, then that, first here, then there; they are like to the winds. This is a daily fever; for they are troubled, and busied, and in multiplicity, from morning until evening, and sometimes in the night also, whether they sleep or wake. Though this may exist in a state of grace and without mortal sin, yet it hinders inwardness and inward practices and takes away the taste of God and of all virtues. And this is an eternal loss.

The second kind of fever comes on alternate days. It is called fickleness. If it lasts long it is often dangerous. This fever is of two kinds: sometimes it comes from intemperate heat, and sometimes from cold. The one which comes from intemperate heat befalls certain good men; for when they are, or have been, touched by God, and then are forsaken of Him, they sometimes fall into fickleness. To-day they choose one way of life, and to-morrow another; at one time they wish to be silent, and another time they wish continually to speak. First they wish to enter into this order, then into that. First they wish to give all their goods to God, then they wish to keep them. At one time they wish to wander abroad, at another to be enclosed in a cell. At one time they long to go often to the Sacrament, and shortly afterwards they value this but little. At one time they wish to pray much in a loud voice, and another time but shortly after, they would keep silence. And this is both a vain curiosity and a fickleness, which hinder and impede a man from comprehending inward truth, and destroy in him both the source and the practice of all inwardness. Now mark whence this unstable condition comes in some good men. When a man sets his thoughts and his inward active endeavour on the virtues and on outward behaviour more than on God and on union with God:

though he remains in the grace of God (for in the virtues he aims at God), yet none the less his life is unstable, for he does not feel himself to rest in God above all virtues. And therefore he possesses something that he does not know; for, Him Whom he seeks in the virtues and in the multiplicity of acts, he possesses within himself, above intention, above virtues, and above all ways and means. And therefore, if this man would overcome his fickleness, he must learn to rest above all virtues in God and in the most high Unity of God.

The other fever of fickleness, which comes from cold, all those men have who love God indeed, but at the same time seek and inordinately love some other thing. This fever comes from cold, for the heat of charity is poor indeed where not God alone, but foreign things besides and with God, urge and excite us towards the works of virtue. Such men are fickle of heart; for in all the things which they do, nature is secretly seeking its own, often without their knowledge, for they know not themselves. Such men choose and abandon, first one way of life, then another. To-day they choose one priest, to whom they would go for confession and for counsel their whole life long; and to-morrow they will choose another. On all things they will ask advice, but hardly ever do they act upon it. All things for which they are blamed and rebuked they like to excuse and to justify. Of fine words they have plenty, but little is in them. They like well to have a reputation for virtue, but without great effort. They wish their virtues to be known, and these are therefore empty, and have no savour either of God nor of themselves. Others they teach, but will themselves hardly be taught or reproved. A natural self-love and a hidden pride make them thus fickle. Such people walk on the verge of hell: one false step, and into it they fall.

In some men this fever of fickleness may produce the quartan fever; that is, an estrangement from God and from themselves and from truth and from all virtues. And then they fall into such confusion that they are at their wit's end and know not what to do. This illness is more dangerous than either of the others. Through this estrangement a man sometimes falls into a fever which is called the double quartan, which means indifference. Then the fourth day is doubled, and he can hardly recover, for he becomes indifferent and heedless of all that is needful to eternal life. So he may fall into sin, like one who never knew anything of God. If this may befall those men who govern themselves ill in this state of abandonment, then it behoves those to beware who never knew ought of God, nor of the inward life, nor of that sweet savour which good men find in their exercises.

SHOWING HOW THESE FOUR DEGREES IN THEIR PERFECTION ARE FOUND IN CHRIST If we wish to progress rightly in the four aforesaid degrees of the inward exercise which adorn a man's bodily powers and the lower part of his nature, we should mark Christ, Who taught us these four ways and has gone before us therein. Christ, the bright Sun, rose in the heavens of the most high Trinity, and in the dawn of His glorious mother, the Virgin Mary; who was, and is, the dawn and daybreak of all those graces in which we shall rejoice eternally.

Now mark this: Christ had, and still has, the first degree; for he was one and in oneness. In Him were, and are, gathered and united all the virtues that ever were, and ever shall be, practised; moreover all the creatures who ever practised, and ever shall practise, these virtues. Thus He was the Father's Only Begotten Son, and was united with human nature. And He was inward; for He brought to earth the fire that inflamed all the saints and all good men. And He yielded a sensible love and loyalty to His Father, and to all those who shall enjoy Him in eternity. And His devotion and His loving and aspiring heart burned and groaned before His Father because of the miseries of all men. His whole life, and all His works, from without and from within, and all His words, were thanksgiving and praise, and glorifying of His Father. This is the first degree.

Christ, the Sun of Love, sparkled and shone brighter still, and more ardently; for in Him was, and is, the fulness of all graces and gifts. And for this reason the heart of Christ and His way of life, and His conduct, and His service, over-flowed in mercy, in gentleness, in humility, and in generosity; and He was so gracious and so lovable that His ways and His person drew all men of goodwill. He was the unspotted lily amidst the flowers of the field, wherefrom all the just may suck the honey of eternal sweetness and eternal consolation. For all the gifts which were ever bestowed upon the manhood of Christ, Christ thanked and praised, according to His manhood, His Eternal Father, Who is the Father of all gifts; and He rested, as regards the highest powers of His soul, above all gifts, in the most high Unity of God, from which all gifts flow forth. Thus He possessed the second degree.

Christ the glorious Sun sparkled and shone higher still, and brighter, and more ardently; for all the days of His life long His bodily powers and His senses, His heart and His mind, were called and destined of His Father to that most high glory and beatitude which He now enjoys, according to His senses and His bodily powers. And He Himself was both naturally and supernaturally inclined thereto, according to His affections; nevertheless He was willing to abide in this exile until the time that His Father had foreseen and ordained from eternity. Thus He possessed the third degree.

When the due time had come wherein Christ should reap, and carry into the Eternal Kingdom, the fruits of all those virtues which ever had ripened, or ever should ripen, then the Eternal Sun began to descend; for then Christ humbled Himself, and delivered His bodily life into the hands of His enemies. And in this distress He was denied and forsaken of His friends, and from His human nature there was withdrawn all inward and outward consolation; and there was laid on it misery and sorrow, buffettings, blasphemies, and heavy burdens, and it paid the price of all our sins according to justice. And He bore these things in humble patience, and, whilst He was thus forsaken, He wrought the greatest work of love. And, thereby He has bought back and redeemed our eternal heritage. Thus is He adorned in the lower part of His noble manhood; for in it He suffered these pains for our sins. And this is why He is called the Saviour of the world, and why He is glorified, honoured, and exalted, and set on the right hand of His Father, where He reigns in mightiness; and all creatures, in heaven, and on earth, and in hell, bow the knee eternally before His most high Name.

The man who lives in true obedience and in the moral virtues, according to the commandments of God, and besides this practices the inward virtues according to the teaching and stirring of the Holy Ghost, who is just in deed and in word, who seeks not his own, neither in time nor in eternity, who can bear with equanimity and with true patience, darkness and heaviness, and all kinds of miseries, and thanks God for everything, and offers himself up with humble resignation: he has received the first coming of Christ according to the way of inward exercise. And he has gone out from himself in the inward life, and has adorned with rich virtues and gifts his quickened heart and the unity of his body and senses. When such a man has been altogether purified and set at rest, and is gathered together into unity as regards his lower powers, he can be inwardly enlightened, if God deems that the time is fit and he craves it. It may also come to pass, that a man may be enlightened at the beginning of his conversion, if he yield himself wholly to the will of God and renounce all selfhood; all lies in this. Such a man, however, must afterwards pass through those degrees and ways of the outward and the inward life which have been shown heretofore; but this would be easier to him than to another, who mounts from below upwards, for he has more light than the other man.

OF THE SECOND COMING OF CHRIST, OR, THE FOUNTAIN WITH THREE RILLS Now we will speak further of the second manner of the coming of Christ, in those inward exercises by which a man is adorned, enlightened, and enriched in the three highest powers of the soul. This coming we will liken to a living fountain with three rills. The fountain-head, from which the rills flow forth, is the fulness of Divine grace within the unity of our spirit. There grace dwells essentially; abiding as a brimming fountain, and actively flowing forth in rills into all the powers of the soul, each according to its need. These rills are special inflowings or workings of God in the higher powers, wherein God works by means of grace in many diverse ways.

THE FIRST RILL ADORNS THE MEMORY The first rill of grace, which God causes to flow forth in this coming, is a pure simplicity, shining in the spirit without differentiation. This rill takes its rise from the fountain within the unity of the spirit; and it flows straight downwards and pours through all the powers of the soul, the lower and the higher; and raises them above all multiplicity and all busyness and produces simplicity in a man; and shows and gives him the inward bond of unity of spirit. Thus he is lifted up as regards his memory, and is freed from distracting images and from fickleness.

Now in this light, Christ demands a going out in conformity with this light and with this coming. So the man goes out, and knows and finds himself, through this simple light which has been poured into him, to be united and established and penetrated and confirmed, in the unity of his spirit or mind. Thereby the man is raised up and set in a new state, and he turns inwards, and fixes his memory upon the Nudity, above all the distractions of sensible images, and above multiplicity. Here the man possesses the essential and supernatural unity of his spirit, as his own dwelling-place and as his own eternal, personal heritage. He ever has a natural and a supernatural tendency towards this same unity; and this same unity through the gifts of God and through simplicity of intention, shall have an eternal loving tendency towards that most high Unity, where, in the bond of the Holy Ghost, the Father and the Son are united with all saints. And thus the first rill, which demands unity, is satisfied.

Through inward charity and loving inclination and the faithfulness of God, there arises the second rill from the fulness of grace within the unity of the spirit; and it is a ghostly light which flows forth and shines into the understanding, discerning diverse things. For this light shows and proves in truth the distinctions between all the virtues; but this does not lie wholly in our power. For, even if we always had this light within our souls, it is God Who makes it to be silent and to speak, and He may show it and hide it, give it and take it away, in any time and place; for this light is His. And He therefore works in this light when He wills, and where He wills, and for whom He wills, and what He wills. These men have no need of revelations, neither of being caught up above the senses; for their life, and dwelling-place, their way, and their being, are in the spirit, above the senses and above sensibility. And there God shows to such men what is His good pleasure, and what is needful for them or for other men. Nevertheless God could, were such His will, deprive such men of their outward senses, and show them from within unknown similitudes and future things in many ways.

Now Christ wills that this man go out and walk in this light, in the way of this light. Therefore this enlightened man shall go out and shall mark his state and his life from within and from without, and see whether he is perfectly like unto Christ, according to His manhood and according to His Godhead. For we have been created in the image and after the likeness of God. And he shall raise his enlightened eyes, by means of the illuminated reason, to the intelligible Truth, and mark and behold in a creaturely way the most high Nature of God and the fathomless attributes which are in God: for to a fathomless Nature belong fathomless virtues and activities.

The most high Nature of the Godhead may thus be perceived and beheld: how it is Simplicity and Onefoldness, inaccessible Height and bottomless Depth, incomprehensible Breadth and eternal Length, a dark Silence, a wild Desert, the Rest of all saints in the Unity, and a common Fruition of Himself and of all saints in Eternity. And many other marvels may be seen in the abysmal Sea of the Godhead; and though, because of the grossness of the senses to which they must be shown from without, we must use sensible images, yet, in truth, these things are perceived and beheld from within, as an abysmal and unconditioned Good. But if they must be shown from without, it must be done by means of diverse similitudes and images, according to the enlightenment of the reason of him who shapes and shows them.

The enlightened man shall also mark and behold the attributes of the Father in the Godhead: how He is omnipotent Power and Might, Creator, Mover, Preserver, Beginning and End, the Origin and Being of all creatures. This the rill of grace shows to the enlightened reason in its radiance. It also shows the attributes of the Eternal Word: abysmal Wisdom and Truth, Pattern of all creatures and all life, Eternal and unchanging Rule, Seeing all things and Seeing Through all things, none of which is hidden from Him; Transillumination and Enlightenment of all saints in heaven and on earth, according to the merits of each. And even as this rill of radiance shows the distinctions between many things, so it also shows to the enlightened reason the attributes of the Holy Ghost: incomprehensible Love and Generosity, Compassion and Mercy, infinite Faithfulness and Benevolence, inconceivable Greatness, outpouring Richness, a limitless Goodness drenching through all heavenly spirits with delight, a Flame of Fire which burns all things together in the Unity, a flowing Fountain, rich in all savours, according to the desire of each; the Preparation of all saints for their eternal bliss and their entrance therein, an Embrace and Penetration of the Father, the Son, and all saints in fruitive Unity. All this is observed and beheld without differentiation or division in the simple Nature of the Godhead. And according to our perception these attributes abide as Persons do, in manifold distinctions.

For between might and goodness, between generosity and truth, there are, according to our perception great differences. Nevertheless all these are found in oneness and undifferentiation in the most high Nature of the Godhead. But the relations which make the personal attributes remain in eternal distinction. For the Father begets distinction. For the Father incessantly begets his Son, and Himself is unbegotten; and the Son is begotten, and cannot beget; and thus throughout eternity the Father has a Son, and the Son a Father. And these are the relations of the Father to the Son, and of the Son to the Father. And the Father and the Son breathe forth one Spirit, Who is Their common Will or Love. And this Spirit begets not, nor is He begotten; but must eternally pour forth, being breathed forth from both the Father and the Son. And these three Persons are one God and one Spirit. And all the attributes with the works which flow forth from them are common to all the Persons, for They work by virtue of Their Onefold Nature.

The incomprehensible richness and loftiness of the Divine Nature, its outpouring generosity toward all in common, fills a man with wonder. And, above all, he wonders at the universality of God and His outpouring upon all things. For he beholds the incomprehensible Essence as a common fruition of God and all saints. And he sees the Divine Persons as a common outpouring and a common activity in grace and in glory, in nature and above nature, in all places and at all times, in saints and in men, in heaven and on earth, in all creatures, rational, irrational, and material, according to the merits, the need, and the receptivity of each. And he beholds heaven and earth, sun and moon, the four elements, together with all creatures, and the course of the heavens, created for all in common. God, with all His gifts, is common to all: the angels are common: the soul is common to all its powers, to the whole body, to all its members, yet in each member is entire; for the soul cannot be divided, save by the reason. For though, according to the reason, the highest powers and the lowest, the spirit and the soul, are certainly divided; yet, in nature, they are one. So too God is whole and special to each, and yet common to all creation; for by Him all things are; within Him and upon Him, heaven and earth and all nature depend.

When a man thus considers the wonderful wealth and loftiness of the Divine Nature, and all the multiplicity of gifts which He gives and offers to His creatures, then there grows up within him a wonder at such manifold richness, at such loftiness, and at the immeasurable faithfulness of God to His creatures. And thence springs a particular inward gladness of the spirit, and a high trust in God, and this inward gladness envelops and drenches all the powers of the soul and the most inward part of the spirit.

THE THIRD RILL ESTABLISHES THE WILL TO EVERY PERFECTION From this gladness and the fulness of grace and the faithfulness of God, there is born and flows forth the third rill in this same unity of the spirit. This rill, like a fire, enkindles the will, and swallows up and consumes everything into unity. And it fills to the brim and flows through all the powers of the soul, with rich gifts and with a singular nobility: and it calls forth in the will a tender spiritual love without effort.

Now Christ says inwardly within the spirit by means of this burning brook: Go ye out by practices in conformity with these gifts and with this coming. By the first rill, which is a simple light, the memory has been lifted above sensible images, and has been grounded and established in the unity of the spirit. By the second rill, which is an inflowing light, understanding and reason have been enlightened, to know the diverse ways of virtue and of practice, and discern the mysteries of the Scriptures. By the third rill, which is an inpouring heat, the supreme will has been enkindled in tranquil love, and has been endowed with great riches. Thus has this man become spiritually enlightened; for the grace of God dwells like a fountainhead in the unity of his spirit; and its rills cause in the powers an outflowing with all the virtues. And the fountainhead of grace ever demands a flowing-back into the same source from whence the flood proceeds.

SHOWING HOW THE ESTABLISHED MAN SHALL GO OUT IN FOUR WAYS Now the man who is established in the bonds of love shall dwell in the unity of the spirit; and he shall go out with enlightened reason and with overflowing love in heaven and on earth; and he shall mark all things with clear discernment; and he shall dispense and distribute all things, out of true generosity, and because of his richness in God. In four ways this enlightened man is invited and urged to go out. The first going out shall be towards God and towards all saints; the second going out shall be towards sinners and towards all perverted men; the third going out shall be towards purgatory; and the fourth, towards himself and towards all good men.

HE SHALL GO OUT TOWARDS GOD AND TOWARDS ALL SAINTS Now understand this: this man shall go out and observe God in His glory with all saints. And he shall behold the rich and generous outflowing of God, with glory, and with Himself, and with inconceivable delights towards all the saints, according to the longing of all spirits; and how these flow back, with themselves, and with all that they have received and can achieve, towards that same rich Oneness from which all bliss comes forth.

This flowing forth of God always demands a flowing back; for God is a Sea that ebbs and flows, pouring without ceasing into all His beloved according to the need and the merits of each, and ebbing back again with all those who have been thus endowed both in heaven and on earth, with all that they have and all that they can. And of some He demands more than they are able to bring, for He shows Himself so rich and so generous and so boundlessly good: and in showing Himself thus He demands love and adoration according to His worth. For God wishes to be loved by us according to the measure of His nobility, and in this all spirits fail; and therefore their love becomes wayless and without manner, for they know not how they may fulfil it, nor how they may come to it. For the love of all spirits is measured: and for this reason their love perpetually begins anew, so that God may be loved according to His demand and to the spirit's own desires. And this is why all blessed spirits perpetually gather themselves together and form a burning flame of love, that they may fulfil this work, and that God may be loved according to His nobility. Reason shows clearly that to creatures this is impossible; but love always wills the fulfilment of love, or else will be consumed, burned up, annihilated in its own failure. Yet God is never loved according to His worth by any creatures. And to the enlightened reason this is a great delight and satisfaction: that its God and its Beloved is so high and so rich that He transcends all created powers, and can be loved according to His merits by none save Himself.

This rich and enlightened man shall distribute gifts to all the angelic choirs, and all spirits, each in particular according to its merits, out of the richness of his God and out of the generosity of his own ground; which is illuminated and overflowing with great and wonderful gifts. He passes through all choirs, through all hierarchies and orders, and beholds how God dwells in all according to the merit of each. This enlightened man goes swiftly and in ghostly wise round and through all the heavenly hosts, rich and overflowing with charity, and enriching and inundating the whole celestial company with fresh glory out of the Richness and Abundance of the Trinity and Unity of the Divine Nature. This is the first going out, towards God and towards all saints.