‘The second kind of interior locutions are Formal Words,
uttered in the mind sometimes supernaturally, without the intervention of the senses, whether in a state of recollection or not. I call these Formal Words, because the mind formally perceives they are spoken by a third person, independently of its own operations. or this reason they are very different from those of which I have just spoken. They differ from them, not only because they take place without any effort of
* Rom. xii. 3.
Second of Words,— Formal,
196obcha-
con-
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the mind, but sometimes even when the mind is not recollected, but far from thinking of what is uttered within it. This is not so in the case of Successive Words, for these always relate to the matter which then occupies the mind. The locutions of which I am now speaking are sometimes perfectly formed, sometimes not, being very often, as it were, conceptions, by which something is said, at one time in the way of an answer, at another by another mode of speaking. Sometimes it is one word, at another two or more, and occasionally successive words, as in the former case: for they continue in the way of instruction to the soul, or of discussion with it. Still all takes place without the active participation of the mind, for it is asif another person were then speaking, as we read in Daniel, who says that an Angel instructed him and spoke. This was formal successive reasoning and instruction: the Angel says, ‘I am now come forth to teach thee.’ *
When these Locutions are no more than formal, the effect on the mind is not great. They are in general sent only to instruct and enlighten us on a particular subject; and it is not necessary for this purpose, that they should have another effect different from that, for which they are sent. And so whenever they come from God, they effect their object in the soul; for they render it ready to accomplish what is commanded, and enlighten it so that it understands what it hears. They do not always remove the repugnance which the soul feels, but rather increase it; and this is the operation of God, the end of which is the more perfect instruction, humiliation, and profit of the soul. This repugnance is in general the result, when great and noble deeds are commanded; and there is greater promptitude and facility, when vile and humiliating things are enjoined. Thus when Moses was
* Dan. ix, 22.
197commanded to go unto Pharao, and deliver the people of Israel, he felt so great a repugnance for his task, that God was obliged to command him three times, and show him
signs. And after all, this was not sufficient until God gave
him Aaron, as his partner in the work, and a partaker of his
dignity.
On the other hand, when these locutions are from the evil God spirit, great things are readily undertaken, but humble occu- 7. pations become repugnant. God hates to see men inclined to greatness and honour; for when He bids them accept dignities, and when He bestows them Himself, He wills not that they should be accepted with readiness and willingness.
Formal Words differ, as to that readiness which God com- - municates, from the other Successive Words: these do not influence the mind so much, neither do they communicate to itso much readiness; that is an effect of the former, by reason of their greater formality, and because the intellect has less to dowith them. Still this does not prevent successive locutions from having occasionally a greater influence, because of the great intercourse, that takes place at times, between the human spirit and the Divine. But there is a great difference in the manner. In the formal locutions the soul has no doubt about them, whether they come from itself or not; for it sees clearly that they do not—especially when it was not thinking of the subject to which they relate; and even when that subject occupied its thoughts, it sees most clearly and distinctly, that the locutions proceed from another. We must not make much of these Formal Locutions any more than of the Successive. For over and above the occupation of the mind with that, which is not the legitimate and proximate means of Union with God, namely Faith, there is also the too certain risk of diabolical delusions. We can scarcely distinguish at times what locutions come ‘from a good, and what from an evil, spirit. And as the
198effects of them are not great, we can hardly distinguish them by that test; for sometimes the diabolic locutions have a more sensible influence on the imperfect, than the Divine locutions on spiritual, persons. We must, also, not obey them at once, whether they come from a good or evil spirit. But we must not neglect to manifest them to a prudent confessor, or to some discreet and learned person, who shall teach us, and decide for us, what we ought to do; and when we have had his decision, we must be resigned and indifferent in the matter. If we cannot find such a person, a man of experience, it is better in that case, accepting the substance of them, and what is safe, to disregard the rest, and to reveal the matter to no one; for it is easy to find persons who destroy souls instead of edifying them. It is not everyone who is fitted for the direction of souls, it being a matter of the last importance to give right or wrong advice in so serious an affair as that.
Remember, too, that we must never do of our own head, or accept, anything told us in these locutions, without great deliberation and reflection. So subtle and so singular are the illusions incidental to them that, in my opinion, no soul, who does not deal with them as with an enemy, can possibly escape delusions in a greater, or less degree, in many of them. Having in the seventeenth, eighteenth, nineteenth, and twentieth chapters of this book, deliberately discussed these illusions and dangers, and the cautions to be observed, I shall not enlarge upon them here. I content myself with saying, that the real and secure teaching on the subject is, not to give heed to them, however plausible they may be, but to be governed in all by Reason, and by what the Church has taught and teaches us every day.