It is not lawful, under the New Law, as it was under the Old, to enquire of God by supernatural ways. This doctrine profitable for the understanding of the mysteries of our Holy Faith. Proofs from S. Paul.

Doubts spring up before us, and hinder us from advancing

as rapidly as I wish. For as they rise, it is necessary to remove them, that the truth of this doctrine may remain clear and in its full force. -These doubts bring with them this advantage, that, notwithstanding the delays they occasion, they subserve my teaching, and make my purpose clear. Such is the present doubt.

-I said in the former chapter, it is not the will of God that men should seek for clear knowledge in visions and locutions by supernatural ways. On the other hand, we know that this method was practised under the Old Law, and that it was then lawful; further still, that it was not only lawful but commanded, and that God rebuked men for not having recourse to it. He rebuked the children of Israel, because they had resolved to go down into Egypt before enquiring of Him, saying to them, ‘Woe to you... who walk to go

down into Egypt, and have not asked at my mouth.’* When the people of Israel were deceived by the Gabaonites, the Holy Ghost rebuked them for a like fault, for it is written that ‘they took of their victuals and consulted not the mouth of the Lord.’t In the Holy Writings we see that God was consulted continually by Moses, by David, by all the Kings of Israel in their wars and necessities, by the Priests and Prophets of old, and that He answered them, and was not provoked to anger, and that in this all was well done. Yea, moreover, if they had not consulted Him, they would have done amiss: which is true. Why then, may we not, under the New Law and in the state of grace, do what was done under the Old?

To this I reply, the chief reason why the prayers in question were lawful under the old dispensation, and why it was necessary for Prophets and Priests to seek visions and revelations from God was, that the Faith was not then revealed, that the evangelical Law was not established; and therefore that it was necessary for men to enquire of God in this way, and that He should answer them at one time by visions, revelations and locutions, at another by figures and similitudes, and again by other and different ways of communication. For all the answers, locutions, and revelations of old were mysteries of the Faith, or matters pertaining or tending thereto; inasmuch as the objects of faith proceed not from man, but from the mouth of God Himself, who, by His own mouth has revealed them. He therefore rebuked them when they. did not consult Him; for it was His will they should do so, that He might answer them, directing all things towards the Faith, of which they had then no knowledge. But now that the Faith of Christ is established, and the evangelical Law promulgated in this day of grace, there is

Pals, KEX, 1,2, + Jos. ix. 14,

no necessity to consult Him as before, nor that He should answer and speak. For in giving to us, as He hath done, His Son, who is His only Word, He has spoken unto us once for all by His own and only Word, and has nothing further to reveal.

This is the meaning of S. Paul in those words, by which he endeavoured to persuade the Jews to abandon the ancient ways of conversing with God, according to the Law of Moses, and to fix their eyes on Christ alone. ‘ God, who at sundry times and in divers manners spoke, in times past to the fathers by the Prophets, last of all, in these days hath spoken to us by His Son.’* God hath now so spoken, that nothing remains unspoken; for that which He partially revealed to the Prophets He hath now revealed all in Him, giving unto us all, that is, His Son. And, therefore, he who should now enquire of God in the ancient way, seeking visions or revelations, would offend Him; because he does not fix his eyes upon Christ alone, disregarding all besides. To such an one the answer of God is: ‘This is My beloved Son, in whom I am well pleased, hear ye Him.’t I have spoken all by My Word, my Son; fix thine eyes upon Him, for in Him I have spoken and revealed all, and thou wilt find in Him more than thou desirest or askest. For if thou desirest partial visions, revelations, or words, fix thine eyes upon Him, and thou shalt find all. He is My whole Voice and Answer, My whole Vision and Revelation, which I spoke, answered, made, and revealed, when I gave Him to be thy Brother, Master, Companion, Ransom and Reward. I descended upon Him with My Spirit on Mount Tabor and said, ‘This is My Beloved Son, in whom I am well pleased, hear ye Him.’ It is not for thee now to seek new oracles and responses; for when I spoke in former times it was to promise

* Heb. i. 1. + S. Matth. xvii. 5,

The God spoken the tion.

Christ: and the prayers of those who then enquired of Me were prayers for Christ and expectations of His coming, in whom all good was comprehended, according to the teaching of the Evangelists and Apostles. But, now, he who shall enquire of Me in the ancient way, or hope for an answer at My mouth, or that I should make to him any revelation, shows that he is not content with Christ, and therefore grievously wrongs My Beloved Son. While thou hast Christ thou hast nothing to ask of Me, nothing to desire in the way of visions or revelations. Look well unto Him, and thou wilt find that I have given all this and much more in Christ. If thou desirest a word of consolation from My mouth, behold My Son obedient unto Me and afflicted for My love, and thou wilt see how great is the answer I give thee. If thou desirest to learn of God secret things, fix thine eyes upon Christ, and thou wilt find the profoundest mysteries, the wisdom and marvels of God, hidden in Him: ‘In Whom,’ saith the Apostle, ‘are hid all the treasures of wisdom and knowledge.’* These treasures will be sweeter and more profitable to thee than all those things thou desirest to know. It was in these that the Apostle gloried when he said, ‘I judged not myself to know anything among you but Jesus Christ and Him crucified.’f If thou desirest other visions and revelations, Divine or bodily, look upon His Sacred Humanity, and thou wilt find there more than can ever enter into thy thoughts, ‘ for in Him dwelleth all the fulness of the Godhead corporally.’ t

It is, therefore, unbecoming to enquire of God by supernatural ways, and there is no necessity that He should reply, for having spoken by Christ, we ought to desire nothing more. He who shall now desire to know anything by extraordinary supernatural ways, implies a defect in God, as if

* Coloss, ii. 3, t 1 Cor. ii. 2. t Coloss, ii, 9.

He had not given us enough when He gave us His only Son.

For though we should enquire of Him, admitting the Faith

and believing it, we should be guilty of curiosity showing but little faith. If we are thus curious we cannot expect to be taught, nor receive any other help in the supernatural way. For at that moment when Christ, dying on the cross cried out, ‘it is consummated,’* not these forms of prayer only, but all the rites and ceremonies also of the Old Law were done away with.

We must, therefore, be guided now ra the teaching of Knowledge

Christ, of His Church and ministers, and through it seek the remedy for all our spiritual ignorance and infirmities. It is in this way that we shall obtain an abundant relief; all that goes beyond this, or neglects it, is not curiosity only, but great rashness; and we are to rely upon nothing supernatural which does not rest on the teaching of Christ, God and man, and of His ministers. So great is the obligation to do this, that S. Paul said: ‘Though we, or an Angel from Heaven, preach to you a gospel, beside that which you have received, let him be anathema.t Seeing, then, that it is true that we must abide in the teaching of Christ, that all beside is nothing and not to be believed, unless it be in harmony therewith, he laboureth in vain who attempts to converse with God according to the way of the ancient dispensation. Moreover, it was not lawful in those days for everyone to enquire of God—neither did God answer everyone— but only for the Priests and the Prophets, for it was at their mouth that men were to seek for the law and knowledge. Whenever, therefore, anyone enquired of God, he did so through a prophet or a priest, and not by himself. And if David from time to time enquired of God, it was because he was himself a prophet, and even then he did not do so

* S. John xix, 30. + Galat, i, 8.

through Church,

without assuming the priestly robe; as we learn from his words to Abiathar, ‘ bring me hither the Ephod,’* which was one of the chief sacerdotal vestments. When the Ephod was brought, then it was he enquired of God. But at other times he made use of the services of Nathan and other prophets. Men were to believe that what the priests said to them came from God, because it was spoken by the mouth of prophets and of priests, and not because they themselves judged it safe. The words of God in those days were not meant by Him to be fully relied on, unless uttered by the mouth of priests and prophets; for it is the will of God that man should be governed and directed by another man like himself, and that we should not give entire belief to His own supernatural communications, nor rely securely upon them, until they shall have passed through the human channel of another man’s mouth. And so it is, whenever He reveals anything to the human soul, He does so by inclining that soul, and him to whom it should be made known, to the matter of His revelation. Until then, the soul will be destitute of entire satisfaction therein, in order that man may obtain it through another like himself, and whom God has appointed to stand in His place.

Such was the case with Gideon, to whom God had more than once promised victory over the Madianites. He continued, nevertheless, to hesitate and fear, God having left him in this weakness, until he heard from the mouth of men that which God had announced Himself. So when God saw him hesitate, He said unto him, ‘ Arise, and go down into the camp.... and when thou shalt hear what they are saying, then shall thy hands be strengthened, and thou shalt go down more secure into the enemies’ camp.’f So, when he had penetrated within the camp of the Madianites, he

* 1 Kings xxx. 7. + Judg. vii. 9, 11,

heard one of them tell another how he had dreamed that Gideon conquered them. Upon this he took courage, and with great joy made his preparations for battle. It appears from this, that God’s will was that he should not feel secure till he heard from another, what God had revealed Himself.

A like event in the life of Moses is more wonderful still. God sent him with many instructions, confirming them by miracles—the rod he had was changed into a serpent, and his hand became leprous—to be the deliverer of the people of Israel. But Moses was so weak, hesitating, and doubtful of his course, that, notwithstanding God’s being angry with him, he could not resolve to undertake his work until God encouraged him by the mouth of Aaron his brother: ‘ Aaron the Levite is thy brother; I know that he is eloquent; behold, he cometh forth to meet thee, and, seeing thee, shall be glad at heart. Speak to him, and put My words in his mouth, and I will be in thy mouth and in his mouth.’* When Moses heard this he took courage, in the hope of that comfort which he was to receive from the counsels of his brother Aaron.

Such, too, is the conduct of the humble soul: it will not presume to converse with God by itself, neither can it satisfy itself without human counsel and direction. Such, also, is the will of God, for He draws near to those who come together in the way of truth, to make it clear, and to strengthen them in it, as He promised to do in the case of Moses and Aaron—namely, to be in the mouth of them both. He has promised us in His Gospel to help us in the same way, saying, ‘ Where there are two or three gathered together in My Name, there am I in the midst of them.’f Where two or three meet together, to consider what is for the greater glory and honour of My Name, there am I in the midst of

* Ex. iv. 14, 15, + S. Matt. xviii. 20. VOL. I. M

of and

sel and

deception.

of self-

Prudence of Paul.

them, enlightening them, and confirming the truths of God

in their hearts. Remember, He does not say: Where one is, but where two are, at the least. He would have us know that it is not His will that anyone should, trusting to himself, rely on the Divine communications; and that He will not establish us therein without the authority and direction of the Church or His ministers. God will not enlighten him who is alone, nor confirm the truth in his heart: such an one will be weak and cold.

This truth is insisted on by the Preacher, saying, ‘ Woe to him that is alone, for when he falleth, he hath none to lift him up. And if two lie together, they shall warm one another: how shall one alone be warmed? And if a man prevail against one, two shall withstand him.’* They shall ‘warm one another’ in the fire of God; and he that is alone cannot be but cold in the things of God. If the evil one prevail against those who are alone in their spiritual affairs, two, that is the penitent and his director, shall resist him when they come together to learn and practise the truth. And in general, until this be done, he who is alone is weak and tepid in it, notwithstanding he may have heard it of God more than once. S. Paul himself, having preached the Gospel for some time, and having received it, not from man, but from God, would not proceed further without conferring with S. Peter and the other Apostles, lest he should ‘run, or had run in vain.’ t

It is clear from these words of the Apostle, that it is not safe to rely on what seems to be a revelation from God, except under the conditions I have described. For even if person were certain that a particular revelation is from God, as S. Paul was of the Gospel—for he had begun to preach it — still such an one might err in the execution of his work and in matters pertaining to it. For God does not always

* Eccles. iv. 10, 11, 12. T Gal. ii, 2.

reveal the one, while He reveals the other; frequently He reveals a matter without revealing how it is to be brought about—hbecause, in general, all that is within the province of human sagacity and skill He does not Himself perform nor declare, though He may have conversed familiarly for a long time with him to whom the revelation is made. S. Paul understood this well, for though he knew that the Gospel he preached was a Divine revelation, he ‘conferred’ with S. Peter.

We have a most clear illustration of this truth in the life of Moses. Though God conversed so familiarly with him, He never gave him the salutary~counsel which Jethro suggested, that he should appoint other judges to assist him, that the people might not ‘ wait from morning till night.’ ‘ Provide out of all the people able men, such as fear God, in whom there is truth... who may judge the people at all times.’* God approved of the counsel of Jethro, but He gave it not, because the matter was within the limits of

human prudence and discretion.

In the same way, too, all things relating to visions and Divine locutions, which are within the compass of human prudence and discretion, are not made known to us by God: it being always His will, that we should make use of our natural endowments, so far as possible; except in matters of Faith, which transcend the province of Judgment and Reason, though they are not contrary to them. Let no man, therefore, imagine, although God and His Saints converse familiarly with him about many things, that they will also reveal to him the faults he commits with respect to the matter of the revelation; for he may ascertain these in another way. We must not be too confident in this matter; for S. Peter himself, the Prince of the Church, and immediately taught of God, fell into error in his intercourse with the Gentiles. God was silent, and

* Ex. xviii. 21, 22. m 2

Faith,

S. Paul rebuked him, as he tells us himself: ‘When I saw

that they walked not uprightly unto the truth of the Gospel,

I said to Cephas, before them all: If thou, being a Jew, livest after the manner of the Gentiles, and not as the Jews do, how dost thou compel the Gentiles to live as do the Jews?’* God did not warn Peter of his fault, because he might have known it in the ordinary way. In the Day of Judgment God will punish many for sins and errors, with whom He holds

familiar intercourse now, and to whom He gives much light

and strength; because they are negligent in what they know they ought to do—relying on their converse with Him, and disregarding all besides. Such persons will then be astonished, as our Lord tells us; and they will cry, ‘ Lord, Lord,

have not we prophesied in Thy Name, and cast out devils in

Thy Name, and done many miracles in Thy Name?’ The answer of the Judge will be, ‘I never knew you; depart from Me, you that work iniquity.’t Of the number of these was Balaam, and others like him, who were sinners, even though God held converse with them. God will also rebuke the Elect, His own friends, with whom he conversed familiarly in this life, for the faults and negligences of which they are guilty. It is not necessary for Him to warn them now directly, because He has given them Reason and the Natural Law to remind them of their errors.

~ In conclusion, then, I say—and I gather it from the foregoing principle—that all communications made to the soul, of whatever kind and in whatever form, ought to be clearly, distinctly, and simply revealed to our spiritual director forthwith, and in all truthfulness. Though such communications seem to us.of no moment, and not worth the time they take up in recounting them—seeing that the soul, by rejecting them and making no account of them, remains secure, as I

* Gal. ii. 14. + S. Matt. vii. 22, 23.

have said; and more especially if they are visions or revelations or other supernatural visitations, whether clear or not, or whether it be of no importance or not that they should be so—still it is absolutely necessary to reveal them, though we may think otherwise ourselves. There are three reasons why it should be done:

1. God reveals many things, the fruit, meaning, and certainty of which He does not establish in the soul until

he, whom God has constituted the spiritual judge of that

soul, has had them before him; for it is he who has the power to bind and to loose, to approve and reject, those communications, as I have shown by the illustrations I have given. Daily experience teaches us the same truth; for those humble souls, to whom these visitations are made, attain to renewed satisfaction, strength, enlightenment, and security, as soon as they have revealed them to the rightful person. Yea, such is the fruit of this submission, that some who, until they had revealed them, thought they had received them not, and that they were not theirs, after revealing them receive them as it were anew.

2. In general the soul to whom these communications are made requires instruction therein, that it may be directed in that way to poverty of spirit and detachment, which is the Obscure Night. For if the necessary instructions fail — even when the soul does not seek these things —the result will be an unconscious rudeness in the spiritual way, and a falling back upon the way of sense.

3. An unreserved communication is necessary for humbling and mortifying the soul, though we make no account of these visions, and regard them not. For there are some souls who have a great repugnance to reveal these matters, because they think them to be of no importance, and do not know how their spiritual director may deal with them. This is a want of humility, and therefore such persons must

2.

3.

submit to reveal them. On the other hand, there are some who are ashamed to make known these things, lest they should seem to be like the Saints, or for other reasons which fill them with pain when they speak. These, therefore, think themselves dispensed from manifesting their state, because they attribute no importance to it. But this is the very reason why they should mortify themselves, and reveal what has passed within them, until they become humble, gentle, and ready in this, and ever afterwards reveal with facility their interior state.

But remember, though I say that these communications are to be set aside, and that confessors should be careful not to discuss them with their penitents, it is not right for spiritual directors to show themselves severe in the matter,

nor betray any contempt or aversion; lest their penitents

should shrink within themselves, and be afraid to reveal their condition, and so fall into many inconveniences, which would be the case if the door were thus shut against them. For, as I have said before, these supernatural visitations are means in the hands of God for guiding souls, and, being such, they must not be lightly regarded by spiritual directors, who are not to be surprised nor scandalised at them; yea, rather, they must treat them with gentleness and calmness, encouraging their penitents, and giving them every opportunity to explain them. And, if it be necessary, they must enjoin upon them this manifestation, for at times, everything is necessary in the difficulty, which penitents experience when they have to reveal their state. Let them direct them by faith, carefully instructing them to turn away from these supernatural visitations, showing them how to be detached therefrom in mind and desire, so that they may advance, and understand that one good work, or act of the will, wrought in charity is more precious in the eyes of God, than that which all the visions and revelations of Heaven might effect; and

that many souls, to whom visions have never come, are incomparably more advanced in the Way of Perfection, than others to whom many have been given.