Of the fifth evil, resulting from the Imaginary Supernatural Apprehensions: low and unseemly views of God.

The fifth evil is no less hurtful to the soul. It flows from the willing retention, in the imaginative Memory, of the forms and images of those things which are supernaturally communicated to the soul, but especially then, when we would apply them as means to the Divine union. It isa very easy thing for us to form notions about the nature and

Pa. lexxv.'8,

greatness of God, unworthy of and unbecoming His Incomprehensible Being. Though our Reason and Judgment may withhold us from forming any express decision that God is like any one of these similitudes; still the mere consideration of these apprehensions generates in the soul a certain esteem and sense of God which are not so high as Faith teaches; namely, that He transcends all comparison and all comprehension. For over and above that the soul takes from God that which it gives to the creature, the mere consideration of these apprehensions naturally produces within it a certain comparison of them with God, which will not leave it to judge of God as it ought todo. For, as I have said before, no creature whatever, in Heaven or on earth, no forms or images, natural or supernatural, cognisable by our faculties, however noble they may be, present any comparison or proportion with the Being of God; because neither genus nor species includes Him. And in this life the soul of man is incapable of comprehending clearly and distinctly anything that cannot be classed under genus and species. This is why S. John said, ‘No man hath seen God at any time;’* and Isaias and S. Paul, ‘ Neither hath it entered into the heart of man.’t Yea, God Himself hath said, ‘Man shall not see Me and live.’t He, therefore, who shall perplex his Memory and the other powers of his soul with matters that they can comprehend, will never think and feel about God as he ought to do.

I will explain my meaning by a somewhat low comparison. The more we fix the eyes of our regard upon the courtiers of a king, and the more we consider them, the less will *be our reverence and respect for that king; for, even if our disesteem of him be not formally and distinctly recognised by the intellect, it is nevertheless visible in our conduct.

*$.Johni.18. f Is, lxiv. 4.; 1 Cor. ii. 9. { Ex, xxxiii. 20.

The more we attribute to the courtiers the more we rob their king; and we cannot have a high opinion of that king then, because his courtiers are so respected in his presence. This is the soul’s treatment of God whenever the soul gives heed to these apprehensions. This illustration is a very mean one: for God is of another nature than all His creatures, infinitely different from them all. These apprehensions, therefore, must be put out of sight, and the eyes must regard none of them, but be fixed upon God in Faith and perfect Hope. Hence those who not only give heed to these apprehensions, but also think that God is like unto some of them, and that by their help they may attain unto Union with Him, are already fallen into grievous error; they do not profit by the light of Faith in the Intellect, which is the means by which this faculty is united with God, neither also will they grow up to the heights of Hope, which is the means of union for the Memory; that Union must be effected by the severance of the Memory from all imaginations whatever.