Of the second kind of Revelations, the disclosure of secrets and hidden mysteries. How they may subserve and hinder the Divine union. Of the many delusions of the devil incident to them.

I EXPLAINED the second kind of revelations to be the manifestation of secrets and hidden mysteries. This again is

twofold. One relates to God Himself, and includes the revelation of the Mystery of the Most Holy Trinity and the

Divine Unity. The second relates to God in His operations,

and includes all the other articles of the Holy Catholic

Faith, and the truths explicitly resulting therefrom. It

includes also a great number of prophetic revelations,

promises, and threatenings of God, and other matters which have already been accomplished, and which shall hereafter

occur. We may also refer to this second kind of revelations, many other particular events which God ordinarily reveals, as well concerning the world in general, as also concerning particular Kingdoms, Provinces, States, families, and persons.

We have abundant evidence of all this in the Holy Scriptures, especially in the books of the Prophets, where we meet with revelations of all kinds.

But as this matter is perfectly plain and clear, I will not spend my time in adducing the proofs; but content myself with saying, that these revelations are not always expressed in words, for God makes them in many and in divers ways. Sometimes He makes them by words alone, and sometimes by signs alone, figures, images, and resemblances, and at other times by both signs and words together; as we see in the Prophets, particularly in the Apocalypse, where we find not only the kinds of revelations here spoken of, but also the divers modes by which they are made.

God still in our day makes revelations of the second kind. He reveals to some individuals how long they shall live, what trials they have to endure, or what will befall such and such a person, such or such a kingdom. And even with regard to the mysteries of our Faith, He is wont to reveal the truths thereof by a special light and meaning. This, however, is not properly a revelation, because the matter of it has been already revealed, but rather a manifestation and explanation of it.

In those things, therefore, which we call revelations — I am not now using the word as relating to the Revelation of the mysteries of Faith—the devil may interfere on a great scale. For as these revelations are generally expressed by words, figures, and similitudes, the devil may also imitate the same most easily. If, however, in the first and second kind, in that which touches the Faith, any new or different revelation be made, we are in no wise to give heed to it; no, not

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even if we learned it from an angel from Heaven. ‘ Though we or an angel from Heaven,’ saith the Apostle, ‘ preach a gospel to you beside that which you have received, let him be anathema.’* No new revelations are to be admitted in the matter of that once made, beyond what may be consistent with it, lest we should go astray by admitting contradictions, and lose the purity of Faith. We must captivate the intellect, and cleave in simplicity to the Faith and teaching of the Church, ‘ for faith,’ saith S. Paul, ‘ cometh by hearing.’ f No man will give heed or credit easily to new revelations, unless he has a mind to be deceived.

The devil with a view to deceive mankind, and propagate delusions in the world, begins by publishing truth, and what is likely to be true, in order to gain our confidence. He resembles herein a cobbler, who with the sharp bristle at the end of his thread penetrates the leather, and then draws after it the soft and waxened part, which never could have penetrated the leather by itself, without being preceded by the hard bristle. Great circumspection is necessary here; for though it were true that the soul ran no risk of delusion, yet is it more becoming that it should not desire clear knowledge, so that it may preserve the merit of its faith in its purity and integrity, and come in this Night of the Intellect to the Divine light of Union.

It is of the utmost moment for us to close the eyes of our intellect, when a new revelation is brought to us, and rest on the ancient prophecies. The Apostle himself, though he had seen the glories of Tabor, writes, ‘We have the more firm prophetical word, whereunto you do well to attend.’ { Though the vision which we saw on the Mount was true, yet the more certain and more firm is the word of revealed Prophecy, on which you do well to rest your souls.

* Galat. i. 8. Tt Rom. x. 17. t 2S. Pet. i. 19.

If it be true, for these reasons, that we ought not to regard with curiosity any new revelations on the subjectmatter of the Faith; how much more ought we also, not to admit, or to give heed to, other revelations relating to other matters? It is in these that the devil in general is so strong, that I think it impossible to escape his delusions in many of them, if we do not strive to repel them; such appearance of truth and certainty does the devil throw around them. He unites together so many probabilities, and all so consistently arranged, in order to gain credit, and roots them so firmly in the senses and the imagination, that the subject of them believes them without any hesitation whatever. He makes the soul trust to them so completely, that if it were not humble, it could scarcely be persuaded of their falsehood and disentangled from his delusions.

For this cause, therefore, the pure, simple, cautious, and humble soul ought to resist and reject these revelations and other visions; for it is not necessary to seek them, yea rather it is necessary to reject them, if we are to attain to the Union of Love. This is the meaning of Solomon when he said, ‘ What needeth a man to seek things that are above him?’* That is, it is not necessary. for Perfection, by supernatural and extraordinary ways, to seek supernatural things which are beyond our reach.

Having, in the nineteenth and twentieth chapters, replied to the objections that may be brought forward, I now refer the reader thereto, and conclude the discussion of revelations of this sort: it being sufficient to have said that the soul ought to be very prudent in the matter, that it may walk in pureness, without illusions, in the Night of Faith, to the Divine union.

* Eccles. vii. 1.