the highest humility is perfected.”[30] This movement of renunciation brings—next phase in the unselfing of the self—a compensating outward swing of love; expressed under the beautiful forms of _patience_, ‘the tranquil tolerance of all that can happen,’ and hence the antithesis of Anger; _gentleness_, which “with peace and calm bears vexatious words and deeds”; _kindness_, which deals with the quarrelsome and irritable by means of “a friendly countenance, affectionate persuasion and compassionate acts”; and _sympathy_, “that inward movement of the heart which compassionates the bodily and spiritual griefs of all men,” and kills the evil spirit of Envy and hate. This fourfold increase in disinterested love is summed up in the condition which Ruysbroeck calls _supernatural generosity_; that largeness of heart which flows out towards the generosity of God, which is swayed by pity and love, which embraces all men in its sweep. By this energetic love which seeks not its own, “all virtues are increased, and all the powers of the spirit are adorned”; and Avarice, the fourth great mortal sin, is opposed. Generosity is no mere mood; it is a motive-force, demanding expression in action. From the emotions, it invades the will, and produces _diligence_ and _zeal_: an ‘inward and impatient eagerness’ for every kind of work, and for the hard practice of every kind of virtue, which makes impossible that slackness and dulness of soul which is characteristic of the sin of Sloth. It is dynamic love; and the spirit which is fired by its ardours, has reached a degree of self-conquest in which the two remaining evil tendencies—that to every kind of immoderate enjoyment, spiritual, intellectual or physical, which is the essence of Gluttony, and that to the impure desire of created things which is Lust—can be met and vanquished. The purged and strengthened will, crowned by unselfish love, is now established on its throne; man has become captain of his soul, and rules all the elements of his character and that character’s expression in life—not as an absolute monarch, but in the name of Divine Love.[31] He has done all he can do of himself towards the conforming of his life to Supreme Perfection; has opposed, one after another, each of those exhibitions of the self’s tendency to curl inwards, to fence itself in and demand, absorb, enjoy as a separate entity, which lie at the root of sin. The constructive side of the Purgative Way has consisted in the replacement of this egoistic, indrawing energy by these outflowing energies of self-surrender, kindness, diligence and the rest; summed up in that perfection of humility and love, which “in all its works, and always, stretches out towards God.”