this life it will be transformed into a more sublime state. Thus the man is just, and he goes towards God by interior love in eternal work, and he goes in God by joyous inclination, in eternal repose. And he abides in God, and yet he goes out towards all the creatures, in common love, in the virtues, and in the works of justice. This is the supreme summit of the inner life. Note.--Here follow in Ruysbroek's treatise four chapters of warnings against the errors of Quietism, such as were exemplified in his time by many of the Brethren of the Free Spirit and similar sects. BOOK III THE THREE CONDITIONS BY WHICH WE MAY ATTAIN TO THE CONTEMPLATIVE LIFE THE interior lover of God, who possesses God in joyous repose, and possesses himself in the unity of active love, and possesses all his life in the virtues, enters into the contemplative life, thanks to these three points and to the secret manifestation of God; yes, it is the internal and devout lover, whom God will choose freely and lift him up even to a superessential contemplation in divine light and according to the mode of God. This contemplation places us in a purity and brightness above all intelligence, for it is a singular ornament and a celestial crown, and at last the eternal recompense of all the virtues and of all life. And none can arrive there by knowledge or subtlety, nor by any exercise; but he whom God wills to unite to His own Spirit and to illuminate by Himself, can contemplate God, and none other can. To such an one the heavenly Father says, in the secret and submerged part of the spirit: "See, the Bridegroom cometh, go forth to meet Him."