Book IV, Chapter VII

He to whom the Eternal Word speaketh, is delivered from a world of unnecessary conceptions

(On these words) — * He to whom the Eternal Word speaketh, is delivered from a world of unnecessary conceptions.” B. i. c. 3.

Question. Who is he to whom the Eternal Word speaketh, and who is able to hear that Divine Voice?

Answer. — We render ourselves capable of hearing It in three ways. First, when we keep ourselves silent inwardly; and the superior part of the soul enjoying a complete calm, resembles the sea when it is not agitated by winds. Now this calm can arise only from a perfect mortification of the passions, when we desire nothing temporal and perishable, and look to God Alone. For all is then so tranquil,

WHAT FITS TO HEAR THE ETERNAL WORD. 163 that the Uncreated Wisdom, the Divine Word, the Image of the Majesty of God, is depicted easily and faithfully on this calm and peaceful sea. And thus it is that the Word speaks to the soul, which, having nothing in the inferior part to trouble her, without difficulty receives the Divine impress. Then are we in a peace which passeth all understanding, and which is called the peace of God. Phil. iv. 7.

It is not then, as our Author remarks, with “ noise i of words,” B. iii. c. 43, that God speaks to the soul, and teaches her many truths; it is by applying Himself to her, and impressing His own Image on her. But before that, she is troubled, and incapable of seeing the light clearly, or of hearing distinctly the Voice of; the Uncreated Word. Those, then, who have not yet ] learned to master their imagination, to moderate their desires, to repress their passions, and to regulate the motions of their sensual appetite, are always restless, i and hear but imperfectly, and with difficulty, the in- structions of the Divine Spirit. It is the same with those who are not wholly indifferent, and resigned to the Will of God for they are easily troubled, and can hardly comprehend His words, when He speaks in whispers to their heart.

2. The second means of rightly hearing the inward Voice of the Word, is to subject our reason entirely to It. People full of an opinion of their own sufficiency generally fail here; though many of them are gentle, and willing to be familiar with the little ones, they yet trust much in their own wisdom, and are vexed even when they do not receive all the deference which they desire. The consequence is, that their presumption keeping them at a distance from God, they never approach Him sufficiently near to hear His Voice aright, Which makes little noise, and is but faintly heard in silence. Their good opinion of themselves goes so far, that without well-knowing what

Digitized by VjOOQlC

164 WHAT FITS TO HEAR THE ETERNAL WORD.

they are doing, they in some sort despise this Divine Voice. Not that God, if they are sincere, refuses them His Illuminations; but undoubtedly the secrets of I Celestial Wisdom are hidden from them, and they know nothing of what is properly called spirituality, till, humbling themselves before the Lord, they ’ acknowledge their own littleness, and begin to distrust themselves and their own wisdom; for then they become capable of entering into the meaning of the Divine teaching.

3. The third means or the third condition necessary to a profitable reception of the teaching of the Word is, to act little from ourselves, and much by the Spirit of God, Who is the Father of lights*. Those who have acquired learning owe it to their talent and industry. If they are Theologians, they make use of that knowledge which Faith gives them, and join to it their reasonings; and from these beginnings they draw conclusions very useful to the Church, which supports and defends herself against heretics by means of the doctors. God Himself confirms their decisions in the councils, where the assistance of the Holy Spirit Who presides there does not fail them. Thus when the general good of the Church or some point of faith is concerned, He teaches them what to believe, and assists their reasonings; but in other cases the judgment of each doctor, in spiritual matters, is not very certain, unless it is supported by long practice in the things of God. Profound erudition is less profitable for this than the light that God gives to the humble spirit in prayer. For this light is not acquired by study and reading the Holy Spirit Himself pours it on the soul; and He sometimes imparts it to doctors of eminent virtue, not on account of their learning, but of their sanctity. If we speak then of

WHAT FITS TO HEAR THE ETERNAL WORD. 165 the assistance to be obtained from learning with regard to the inward life, it is nothing compared with that which proceeds from Grace, and from the gifts of the Holy Spirit.

Yet there are some who think that, because they are learned, they must be judges of spiritual things, and who reject as visions all that they are unable to comprehend by force of study. This is an error; for mystic theology is a science apart, and has its own principles, conclusions, and proper terms, independently of all other sciences. To speak of them learnedly, we should have studied them. But there are many, who, without having read much of those authors who treat of the mystic life, think proper to criticise and even to condemn it. It is surprising that in all sciences people listen willingly to the masters of each, and that in this alone every one thinks himself a master, for want of having well considered what our Author so frequently says, that “ there is great difference between the wisdom of an illuminated and devout man, and the knowledge of a learned and studious clerk a.” The difference is, that the latter is acquired by our own labour, the former is the gift of God.

We may judge justly of interior things, when we have learned to command ourselves, to live in peace with ourselves; when we are humble, and well prepared to receive the Divine Impress under the guidance of the Holy Spirit; for then there is nothing to hinder us from hearing the Voice of the Eternal Word when He speaks to the heart.

Question. — What advantage is obtained by the soul which fulfils all these conditions?

Answer. — Our Author tells us that she is thereby delivered from an innumerable multitude of different

• B. iii. c. 31.

166 WATS BT WHICH GOD PURIFIES THE SOUL.

I thoughts, opinions, and feelings, which keep her in constant restlessness. In fact, all those who have. no knowledge but what they have gained for them- I selves, are now of one opinion and now of another; they have nothing fixed and certain, whereas those who are led by the Divine light in the manner of which we have spoken, are not subject to these doubts and hesitations, and changes of feeling, because they always tend towards Unity, and are firm and immoveable as their object. The right understanding of this truth so strengthens the mind, that it can no longer be carried away by the torrent of vague and uncertain thoughts, which trouble those who follow any other light than that which comes from Heaven. Woe unto them that trust too much in their learning for J the Lord speaks to them but little in secret, because He is not hearkened to, when the mind is distracted by objects of various kinds.