Of the Interior Substantial Locutions: the difference between them and the Formal. The profitableness of them. The resignation and reverence of the soul in respect of them.

The third kind of interior locutions are the Substantial Words. Though these are also formal, inasmuch as they are formally impressed on the soul, they differ from them in this; the substantial locutions produce a vivid and substantial effect in the soul, while those locutions which are only formal do not. Though it be true that every substantial locution is also formal, yet every formal locution is not substantial; but only that which really impresses on the soul

what it signifies. Thus, if our Lord were to say formally

to a particular soul, Be thou good; that soul would immediately be good. Or, Love thou Me; that soul would at once have and feel in itself the substance of love, that is, a true love of God. Or, again, if He were to say toa timid soul, Be not afraid; that soul would on the instant become courageous and calm. For ‘The Word of God,’ saith the wise man, ‘is full of power..* Thus, what the locution meaneth is substantially accomplished in the soul. This is the meaning of those words of David: ‘ He will give to His voice the voice of power.’t Thus, also, dealt He with Abraham, when He said unto him, ‘Walk before Me, and be perfect.’ Abraham was then perfect, and ever walked reverently before God.

This is the power of His word in the Gospel, by which

He healed the sick and raised the dead, by a word only.

Such, too, are His Substantial Locutions; they are of such price and moment, as to be the life and strength and the

* Eccles, viii. 4. t+ Ps. lxvii. 34. ¢ Genes. xvii. 1.

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‘incomparable good of souls; for one locution of God does for

the soul far more at once, than that soul has done for itself in its whole past life. |

The soul is not called upon to do or attempt anything with regard to these locutions, but to be resigned and humble. It is not called upon to undervalue or fear them, nor to labour in doing what they enjoin it. For God by means of these substantial locutions works in and by the soul Himself. And herein they differ from the formal and successive locutions. The soul need not reject these locutions, for the effect of them remains substantially in the soul, and full of blessing; and therefore the action of the soul is useless, because it has received them passively. Neither need the soul be afraid of illusions here, for these locutions are beyond the reach of the intellect or the evil spirit. The devil cannot passively produce this substantial effect in any soul whatever, so as to impress upon it the effect and habit of his locution; though he may, by his suggestions, lead those souls in whom he dwells as their lord, in virtue of their voluntary compact with him, to perform deeds of exceeding malignity. For he is able to influence them easily, because they are united to him voluntarily in the bonds of iniquity. We see, by experience, that even good men suffer violence from his suggestions, which are exceedingly strong; but if men are evilly disposed, his suggestions then are more efficacious.

But the devil cannot produce any effects resembling those of the Divine Locutions, for there is no comparison possible between his locutions and those of God. All his are as if they were not, in presence of the Divine, and their effects as nothing compared with the effects of God’s locutions. This is the meaning of those words of the Prophet: ‘ What hath the chaff to do with the wheat?... Are not My words as a fire, and as a hammer that breaketh the rock in

pieces?’* Thus the Substantial Locutions conduce greatly to the Union of the soul with God; and the more interior they are, the more substantial are they and the more profitable. Blessed then is that soul to which God sends His locutions: ‘ Speak Lord, for Thy servant heareth.’ t