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. XVIII. Treating of the same.

176. THere are two ways which lead to the knowledge of God. The one re∣mote, the other near: The first is called Specu∣lation; the second, Contemplation. The Lear∣ned, who follow Scientifical Speculation by the sweetness of sensible Discourses, get up to God by this means, as well as they can, that by this help they may be able to love him: But none of those who follow that way which they call scolastical, ever arrives by that onely, to the mystical Way, or to the excellence of Union, Transformation, Simplicity, Light, Peace, Tran∣quillity,

and Love, as he doth, who is brought by the Divine Grace by the mystical Way of Contemplation.

177. These men of Learning, who are meer∣ly scolastical, don't know what the Spirit is, nor what it is to be lost in God; nor are they come yet to the taste of the sweet Ambrosia which is in the in-most depth and bottom of the Soul, where it keeps its Throne, and communicates it self with incredible, intimate and delitious af∣fluence: Nay, some there are which do e'en con∣demn this mystical Science, because they neither do understand nor relish it.

178. The Divine who doth not taste the sweetness of Contemplation, has no other rea∣son to be given for it, but because he enters not by the Gate; which St Paul points to, when he says, Siquis inter ves videtur sapiens esse, stultus fiat ut sit sapiens, 1 Cor. 3.18. If any one a∣mong ye seem to himself to be wise, let him be∣come a fool that he may be wise, let him shew his humility by reputing himself ignorant.

179. 'Tis a general Rule, and also a Max∣im in Mystick Theology, That the Practice ought to be gotten before the Theory. That there ought to be some experimental Exercise of supernatural Contemplation, before the search of the knowledge, and an inquiry after the full apprehension, of it.

180. Although the mystical Science does com∣monly belong to the humble and simple, yet, notwithstanding that, men of Learning are not uncapable of it, if they do not seek themselves

nor set any great value upon their own artifici∣al knowledge; but more, if they can forget it, as if they never had it, and onely make use of it ••n its own proper place and time, for preaching and dispucing when their turn comes, and after∣wards give their minds to the simple and naked Contemplation of God, without form, figure or consideration.

181. The Study, which is not ordered for God's glory onely, is but a short way to Hell; ••ot through the Study, but the wind of Pride, which begets it. Miserable is the greatest part of Men at this time, whose onely Study is to satisfy the unsatisfiable curiosity of Nature.

182. Many seek God and find him not; be∣cause they are more moved by curiosity than sin∣••ere pure and upright intention: they rather desire Spiritual Comforts than God himself; and ••s they seek him not with truth, they neither find God nor Spiritual Pleasures.

183. He that does not endeavour the total de∣••ying of himself, will not be truly abstracted; ••nd so can never be capable of the truth and the ••••ght of the Spirit. To go towards the misti∣cal Science, a man must never meddle with ••hings which are without, but with prudence, and in that which his Office calls him to. Rare are the men who set a higher price upon hearing than speaking: But the wise and purely mysti∣cal Man, never speaks but when he can't help ••t; nor doth he concern himself in any thing, but what belongs to his Office, and then he car∣ries himself with great prudence.

184. The Spirit of Divine Wisdom fills men with sweetness, governs 'em with courage and inlightens those with excellence who are subject to its direction. Where the Divine Spirit dwells, there is always simplicity and a holy liberty. But craft and double-mindedness, fi∣ction, artifices, policy, and wordly respects, are Hell it self, to wise and sincere men.

185. Know, that he who would attain to the mystical Sceince, must be denied and taken off from Five things: First, From the Creatures. 2dly, From Temporal things. 3dly, From the very Gifts of the Holy Ghost. 4ly, From him∣self. 5ly, He must be lost in God. This last is the compleatest of all; because that Soul one∣ly, that knows how to be so taken off, is that which attains to being lost in God, and onely knows where to be in safety.

186. God is more satisfied with the affecti∣on of the Heart, than that of worldly Science. 'Tis one thing to cleanse the Heart of all that which captivates and pollutes it; and another thing to do a thousand things, though good and holy, without minding that purity of Heart, which is the main of all for attaining of Divine Wisdom.

187. Never wilt thou get to this Soveraign and Divine Wisdom, if thou hast not strength, when God cleanseth thee in his own time, not onely of thy adherencies to temporal and natu∣ral Blessings, but further, to supernatural and sublime ones, such as internal Communicati∣ons, Extasies, Raptures, and other gratuitous

Graces, whereon the Soul rests and entertains it self.

188. Many Souls come short of arriving to quiet Contemplation, to Divine Wisdom, and true Knowledge, notwithstanding that they spend many hours in Prayer, and receive the Sa∣crament every day; because they do not sub∣ject and submit themselves wholly and intirely to Him that hath Light, nor deny and conquer themselves, nor give up themselves totally to God, with a perfect devesting and disinteresting of themselves: In a word, till the Soul be puri∣fied in the Fire of inward Pain, it will never get to a State of Renovation, of Transformation, of perfect Contemplation, of Divine Wisdom, and affective Union.