to be suspected. But Juliana was most remarkable for her sincere and profound humility; she was not a beginner in the spiritual life, since she had walked in the ways of God from her infancy; moreover, far from shrinking at crosses and sufferings, she desired them ardently, and embraced them joyfully. If visions contain anything contrary to the teachings of Holy Scripture, tradition and the Church, they are to be at once rejected as false. But in this vision of the Blessed Juliana there is nothing of this, because, had there been, the Church would never have instituted the Feast.

But there is one sign by which we may be morally sure that visions come from God, and that is, when assent to them is drawn from those who were not heretofore willing to believe in them, especially when this assent is drawn from them, as it were, against their will. Now this can only happen by the help of God, for it is not in man's power to convince his fellow-man against his will. Now something of this happened in the case of Juliana, for many, (as we shall see,) who at first refused to believe in her vision, did afterwards not only believe in it, but did all they could to procure the establishment of the Feast. Moreover, when visions come from God, they are usually accompanied with an infused light, which, elevating and rendering more subtle that intimate knowledge which every man bears within him, makes known, (to those who are favoured with the vision,) with an entire certainty, the intrinsic truth of the things God has revealed to them, in such a manner that the spirit is perfectly sure of the things it sees, and no longer suspects deception. Now, when God revealed the interpretation of the vision to Juliana, He gave her also this light and knowledge, so that she no longer doubted; but in her inmost heart was perfectly convinced that the

vision came from God; something like St. Teresa, when our Lord, in order to dissipate the fears that her confessor had given her, said to her, "It is I, fear not," which words fortified her so much, that every anguish, hesitation and doubt upon the reality of the vision passed away at the same moment. But as this conviction is purely subjective, the Church, before pronouncing any judgment, examines thoroughly the effects that the vision produces in the person who has been so favoured. For as this light is supernatural and divine, its effects ought also to be supernatural and divine. Now the Church's decision is only favourable when she finds in the person who has received the vision, a full, entire, constant conversion towards good, a perfection, such as no creature can attain to by himself, a power for the performance of good works, such as God alone can give, a penetrating activity which extends over the whole life, a constant effort towards a sublime aim, in relation with the Divine economy relative to eternal salvation; when the vision is followed by marvellous effects, such as miraculous cures and things of that kind; when the whole tenor of the vision, and the aim to which it tends, appears authentic and divine in its source; and when he or she who has received it is perfectly convinced of its truth. When the Church finds all these conditions united, she gives her approbation, and recommends the vision as worthy of belief. Now that the Church has done this much in Juliana's case, appears from the fact of her having instituted the Feast; and no wonder, since her life, and the conviction she had of the truth of the vision, was, as we already know, everything that the Church requires in such cases. Nor were miracles wanting, as we shall see in the following chapter.

If we believe that Juliana's vision came from

God, surely we cannot be charged with possessing weak minds; since we have now seen how strict and searching an inquiry is always made before such matters are received as worthy of credit: that it was so in Juliana's case we shall see further on. Nor can we help admiring the supernatural prudence and wisdom of the Church in these matters. The dogmas, doctrines, and principles of which she is the depositary, have not come to her by visions, but have been bequeathed to her by Him who is at once her Spouse, her Founder, her Head, her Guide; they have been bequeathed to her by Him who has declared that He will be with her even unto the consummation of the world, and who has also assured her that the "gates of hell itself shall never prevail against her." She has received these dogmas, principles, and doctrines from the mouth of Truth itself; and He has confided to her the mission of keeping them in all their integrity. But, on the other hand, she knows also that the Paraclete has been promised her, in order to lead her into all truth. She is aware that the Paraclete acts not only in the entire body of the Church, but also in each one of her members in particular; and that thus, besides the ordinary direction, there is another which is extraordinary, and which is manifested in the continuation of the gift of prophecy. The Church, therefore, in her wisdom and prudence, does not neglect the treasures of spiritual wisdom, knowledge, and contemplation, which, little by little, in this manner are formed in her bosom during the course of ages. Far from neglecting them, she, on the contrary, esteems them greatly, and recognizes in them the fruits of that truth which she already possesses. But the Church cannot, for one moment, allow any vision to confront her dogmas and teachings, in order thus to

prove the truth of what she teaches; but, on the contrary, she confronts every vision with the truths of which she is the guardian, and without hesitation rejects every vision which is in opposition to her dogmas, or which tends to introduce some new doctrine. Far from supporting herself upon these visions, she it is, on the contrary, who alone has the power to declare that they may be admitted as worthy of credit. It is, therefore, a principle with the Church, to admit these visions and revelations only upon most incontestable proofs. But she is never hasty in deciding; she takes so much time, care, and precaution in examining things of this kind, that the most sceptical, if only he have patience to follow her in her investigations, must be convinced. When some of the proofs which the Church requires in such cases are wanting, she does not at once reject the vision, or revelation, as false, but waits with patience until time, or a more attentive examination, gives her an opportunity of declaring either their truth or falsity. Seeing, then, that the Church, so careful and prudent, has established the feast of Corpus Christi, according as God revealed it to the Blessed Juliana, we surely cannot be either weak-minded or over-credulous in believing that her vision came from God, and was neither the effect of an over-heated imagination, nor a delusion of the demon. That Juliana, to whom our Lord revealed His designs, was a poor, obscure nun; and, as far as poor, frail, erring human judgment is capable of judging, unfit for so great a work-is nothing to us. God is master of His gifts and graces, and it is not for us poor miserable worms of earth to dare to say to Him: "Why hast Thou done so ?" He has done it because He willed it, and because He has the power to do what He wills, to do it when He wills,

and as He wills. Instead, then, of being inclined to disbelieve, because the one He chose for the work appears a contemptible instrument, (I mean appears so in the eyes of worldlings,) let us rather give thanks to Him because He is wonderful in His saints," and because "He has hidden these things from the wise and prudent, and hath revealed them to the little ones."

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CHAPTER V.

THE SUPERNATURAL GIFTS BESTOWED UPON ST. JULIANA.

WHAT We have hitherto related of the Blessed Juliana, may be termed the history of her hidden life, in which, being unknown to the world, she was occupied solely with the things of God, and practising all the virtues of the contemplative life with the greatest perfection. We have, however, seen above, that, in spite of her love of silence, solitude, and retreat, she could not altogether remain unknown. Now, as those who had already made her acquaintance were so edified by what they had observed in her, they everywhere spread the fame of her sanctity; and thus it was that she was obliged to hold communication with the exterior world. But, although compelled to converse with creatures, her heart was always with God, and so, with whomsoever she conversed, she sought not to please and flatter them; but always studied so to speak and act that God might be glorified, and souls benefited. It is true she spoke but few words; however, few as