The spiritual guide which disintangles the soul, and brings it by the inward way, to the getting of perfect contemplation, and the rich treasure of internal peace. / Written by Dr. Michael de Molinos, priest : with a short treatise concerning daily communion, by the same author. Translated from the Italian copy, printed at Venice, 1685.

CHAP. III. A Sequel of the same Matter.

17. IT is the common opinion of all the ho∣ly Men, who have treated of the Spirit, and of all the Mistical Matters: That the Soul cannot attain to perfection and an union with God, by means of Meditation, and Ratiocina∣tion: Because that is only good for beginning the spiritual Way, to the end one may acquire a habit of Knowledge, of the beauty of Virtue, and ugliness of Vice: Which habit, in the opinion of Saint Teresa, may be attained to in six Months time, and according to S. Bonaventure in two.

18. * 1.1 O how are, in a manner in∣finite numbers of Souls to be pitied who from the beginning of their Life to the end, employ themselves in meer Me∣ditation, constraining themselves to Reason,, al∣though God Almighty deprive them of Ratioci∣nation, that he may promote them to another

State, and carry them on to a more perfect kind of Prayer, and so form any years they continue imperfect, and in the beginning, without any progress, or having as yet made one step in the way of the Spirit; beating their Brains about the frame of the Place, the choice of the Minutes, Imaginations, and strained Reasonings, seek∣ing God without, when in the mean time, they have him within themselves.

19. St. Austin complained of that, in the time when God led him to the Mystical Way, saying to his Divine Majestie, I, Lord, * 1.2 went wandring like a strayed Sheep, seek∣ing thee with anxious Reasoning without, whil'st thou wast within me, I wearied my self much in looking for thee without, and yet thou hast thy ha∣bitation within me; if I long and breath after thee, I went round the Streets and Places of the City of this World, seeking thee, and found thee not; because, in vain I sought without for him, who was within my self.

20. The Angelical Doctor St. Thomas, for all he was so circumspect in his Writings, may seem yet to jeer those, who go always in search of God without by means of Ratiocination, when they have him present within themselves. * 1.3 There is great Blindness, and excessive Folly in some, (says the Saint) who always seek God, continually sigh after God, often long for God, invocate and call upon God daily in Prayer; they themselves (according to the Apostle) being the living Temple of God, and his true Habitati∣on, since there Soul is the Seat and Throne of God,

where he continually rests. Who then, but a Fool, will look for an Instrument abroad, when he knows he has fast shut up within Doors? Or who can refresh himself with the Food he desires, and yet not taste it? Such exactly is the Life of some just men, always seeking, and never enjoying, and therefore all their Works are imperfect.

21. It is certain, that Our Lord Christ taught Perfection to all, and ever will have all to be Perfect, particularly the Ignorant and Simple. He clearly manifested this Truth, when for his Apostles, he chose the Smallest and most Igno∣rant, * 1.4 saying to his Eternal Father, I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the Wise and Prudent, and hast revealed them un∣to Babes. And it is certain, that these cannot acquire Perfection, by acute Meditations, and subtle Reasonings, though they be as capable as the most Learned, to attain to Perfection, by the affections of the Will, wherein principally it consists.

22. St. Bonaventure, teaches us not to form Conceptions of any thing, no not of God, be∣cause it is Imperfection to make Representati∣ons, Images, and Ideas, how subtle or ingeni∣ous soever, either of the Will, or of the Good∣ness, Trinity, and Unity; nay, of the Divine Essence it self: In respect that, though all these Representations appear Deiform, yet are they not God, who admits of no Image, nor Form. Non ibi (says the Saint) oportet cogitare res de creatur is nec de, * 1.5 An∣gelis,

nec de Trinitate, quia haec sapientia per affectus desideriorum, non per meditationem, praeviam debet consurgere. We must not here think any thing of Creatures, of Angels, nor of God himself, because that Wisdom and Perfection, is not ac∣quired by nice and quaint Meditation, but by the desire and affection of the Will.

23. The holy man cannot speak more clear∣ly; and thou would'st disquiet thy self, and leave off Prayer, because thou know'st not, or can'st not tell how to enlarge therein, though thou may'st have a good Will, good Desire, and pure Intention? If the young Ravens forsaken of the old, because seeing them without Black Feathers, they think them Spurious, are by the Dew of Heaven fed that they may not perish; what will he do to redeemed Souls, though they cannot speak nor reason, if they believe, trust, and o∣pen their Mouths to Heaven, declaring their wants: Is it not more certain that the Divine Bounty will provide for them, and give them their necessary Food?

24. Manifest it is, that it is a great Martyr∣dom, and no small Gift of God, for the Soul finding it self deprived of the sensible Pleasures it had, to walk by holy Faith only, through the dark, and desart Paths of Perfection, to which, notwithstanding, it can never attain but by this painful, though secure means. Where∣fore endeavour to be constant, and not draw back, though Discourse be wanting to thee in Prayer, believe at that time firmly, be quietly silent, and patiently persevere if then wouldest

be happy, and attain to the Divine Union, e∣minent rest, and to the Supream Internal Peace.

Notes

• * 1.1

  In prolog. de Mist. Theol. page 655.
• * 1.2

  Solioq. C. 31.
• * 1.3

  Opusc. 63. C. 3. in fin.
• * 1.4

  Matth. 11.
• * 1.5

  Mist. Theol. p. 2. q Un. p. 685.