Chapter I. The nature of docility to the guidance of the Holy Spirit

Article I

In what this docility consists, When a soul has given itself up to the leading of the Holy Spirit, He raises it little by little, and directs it. At the first it knows not whither it is going ; but gradually the interior light illuminates it, and enables it to behold all its own actions, and the governance of God therein, so that it has scarcely aught else to do than to let God work in it and by it whatever He pleases ; thus it makes wonderful progress.

We have a figure of the guidance of the Holy Spirit in that which God adopted in regard to the Israelites in their exodus from Egypt during their journe3dng in the wilderness towards the land of promise. He gave them, as their guide, a pillar of cloud by day and a pillar of fire by night. They followed the movements of this pillar, and halted when it halted ; they did not go before it, they only followed it, and never wandered from it. It is thus we ought to act with respect to the Holy Spirit.

Article II

The means ofattaming this docility.

The principal means by which we obtain this direction of the Holy Spirit are the following :

1. To obey faithfully God's will so far as we know it ; much of it is hidden from us, for we are full of ignorance ; but God will demand an account at our hands only of the knowledge He has given us ; let us make good use of it, and He will give us more. Let us fulfil His designs so far as He has made them known to us, and He will manifest them to us more fully.

2. To renew often the good resolution of following in all things the will of God, and strengthen ourselves in this determination as much as possible.

3. To ask continually of the Holy Spirit this light and this strength to do the will of God, to bind ourselves to Him, and remain His prisoners like St. Paul, who said to the priests of Ephesus, " Being bound in the Spirit, I go to Jerusalem;" — ^above all, in every important change of circumstances, to pray God to grant us the illumination of the Holy Spirit, and sincerely protest that we desire nothing else, but only to do His will. After which if He impart to us no fresh light, we may act as heretofore we have been accustomed to act, and as shall appear best for the time being.

This is why at the commencement of important affairs, as the opening of the Chambers, the assemblies of the clergy and councils, the assistance of the Holy Spirit is invoked by votive masses said in His honour.

4. Let us watch with care the different movements of our soul. By such attention we shall come gradually to perceive what is of God and what is not. That which proceeds from God in a soul which is subjected to grace, is generally peaceable and calm. That which comes from the devil is violent, and brings with it trouble and anxiety.

Article III

Objections against this doctrine of the guidance of the Holy Spirit.

Four objections in particular are brought against this interior guidance of the Holy Spirit.

The first is, that it appears to bear some resemblance to the inward spirit of the Calvinists.

To this we reply : 1. That it is of faith, that without the grace of all interior inspiration, in which the guidance of the Holy Spirit consists, we cannot do any good work ; to say the contrary, is to be a semi-Pelagian. 2. The Calvinists would determine every thing by their inward spirit, subjecting thereto the Church itself and its decisions, and acknowledging no other rule of faith, having invented this false doctrine in order to elude the authority of tradition and councils and the holy Fathers ; instead of which, the guidance which we receive from the fioly Ghost, by means of His gifts, presupposes the faith and authority of the Church, acknowledges them as its rule, admits nothing which is contrary to them, and aims only at perfecting the exercise of faith and the other virtues.

The second objection is, that it seems as if this interior guidance of the Holy Spirit were destructive of the obedience which is due to superiors.

We reply : 1. That as the interior inspiration of grace does not set aside the assent which we give to the articles of faith, as they are externally proposed to us, but contrariwise gently disposes the understanding to believe ; in like manner, the guidance which we receive from the gifts of the Holy Spirit, far from interfering with obedience, aids and facilitates the practice of it. 2. That all this interior guidance, and even divine revelations, must always be subordinate to obedience ; and in speaking of them, this tacit condition is ever implied, that obedience enjoins nothing contrary thereto.

For in the state of faith in which we live, we ought to make more account of the commandment of our superior than of that which our Lord Himself might have given us by an inmiediate revelation, because we are assured that it is His will we should act in this matter after the pattern of the Saints, who by submitting to obedience merited to be raised to a higher reward than they would have been had they paid exclusive regard to the revelations they received.

The only fear is lest superiors should sometimes follow too much the suggestions of human prudence, and for want of any other kind of discernment condenm the lights and inspirations of the Holy Spirit, treating them as dreaips and illusions, and prescribing for those to whom God communicates Himself by favours of this kind, as if they were sick patients.

In such case we must still obey ; but in His own time God will know how to correct the error of these rash persons, and teach them to their cost, not to condenm His graces without understanding them, and without being competent to pronounce upon them.

What renders them incapable of forming a right judgment is, that they live entirely in external things and in the hurry of business, and have but little spirituality about them, never having risen above the lowest degrees of mental prayer. And what induces them to pass judgment is, that they do not like to appear igngrant of things, of which, nevertheless, they have neither experience nor knowledge. q2 The third objection is, that this interior direction of the Holy Spirit seems to render all deliberation and counsel useless. For why ask advice of men, when the Holy Spirit is Himself our director ?

We reply, that the Holy Spirit teaches us to consult enlightened persons, and to follow the opinion of others. It is thus He referred St. Paul to Ananias, that he might learn from him what he ought to do. In the consultations which usually take place in the Company, if the superior be a spiritual and interior person, the different opinions which are laid before him will give him light the better to know the will of God, and to discern what is most expedient in present circumstances.

The fourth objection is made by some who complain that they are not themselves thus led by the Holy Spirit, and that they know nothing of it.

To them we reply, 1st, that the lights and inspirations of the Holy Spirit which are necessary in order to do good and avoid evil, are never wanting to them^ particularly if they are in a state of grace. 2dly, that being altogether exterior as they are, and scarcely ever entering into themselves, examining their consciences only very superficially, and looking only to the outward man, and the faults which are manifest in the eyes of the world, without seeking to discover their secret roots and to become acquainted with their own predominant passions and habits, without investigating the state and disposition of their soul and the movements of their heart, it is no wonder that they have nothing of the guidance of the Holy Spirit, which is wholly interior. How should they know any thing of it 1 they do not even know their interior sins, which are their personal acts produced by their own free will. But they will infallibly acquire the knowledge, if only they bring the necessary dispositions.

First, let them be faithful in following the light which is given them ; it will go on always increasing.

Secondly, let them clear away the sins and imperfections which, like so many clouds, hide the light from their eyes ; they will see more distinctly every day.

Thirdly, let them not suffer their exterior senses to rove at will, and be soiled by indulgence ; God will then open to them their interior senses.

Fourthly, let them never quit their own interior, if it be possible, or let them return as soon as may be ; let them give attention to what passes therein, and they will observe the working of the different minds by which we are actuated.

Fifthly, let them lay bare the whole ground of their heart sincerely to their superior or to their spiritual father. A soul which acts with this openness and simplicity can hardly fail of being favoured with the direction of the Holy Spirit.