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. Footnote 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.’ Footnote 146: Engelhardt, pp. 195, 199. Footnote 147: