[ is the common opinion of all the holy men who have treated of the Spirit, and of all the mystical matters, that the soul cannot attain to perfection and an union with God, by means of meditation and ratiocination, because this 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 St. Bonaventure, in two (Jn prolog. de Mist. Theol., p. 655). O how are, in a manner, infinite number of souls to be pitied, who from the beginning of their life to the end, employ themselves in mere meditation, constraining themselves to reason, although God Almighty deprives them of ratioci- -° nation, that He may promote them to another — ~ state, and carry them on to a more perfect kindn7778 ¶1
Bt of prayer, and so for many 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, seeking God without, when in the meantime they have Him within themselves.n7778 ¶2
St. Austin complained of that, in the time when God led him to the mystical way, saying to His Divine Majesty, I, Lord, went wandering like . a strayed sheep, seeking Thee with anxious reasoning without, whilst Thow wast within me; I wearted myself much in looking for Thee without, and yet Thou hast Thy habitation within me, of I long and breathe 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 myself (Solrlog., c. 31).n7778 ¶3
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. 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 habitation, since their soul ws the seat and throne of God, where He continually rests. Who then but a fool will look for an instrument abroad, which 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 rs the life of some just men, always seeking and never enjoying, and therefore all their works are imperfect (Opuse. 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 ehose the smallest and most ignorant, 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 unto babes (Matth. xi.). And it is certain that these cannot acquire perfection by acute medita- — tions 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. St. Bonaventure teaches us not to form conceptions of anything, no not of God, because it is imperfection to make representations, — images and ideas, how subtle or ingenious so- ~ ever, either of the will or of the goodness, Trinity _n7778 ¶4
Pee and Unity ; nay, of the Divine Essence itself—in respect that though all these representations appear Deiform, yet are they not God, who admits of no image or form. Non ibi (says the Saint) oportet cogitare res de creaturis nec de, Angelis, nec riorum, non per meditationem, previum debet consurgere (Myst. Theol., p. 2, q. Un., p. 685). We must not here think anything of creatures, of angels, nor of God Himself, because that wisdom and perfection is not acquired by nice and quaint meditation, but by the desire and affection of the will.n7778 ¶5
The holy man cannot speak more clearly, and wouldst thou disquiet thyself, and leave off prayer, because thou knowest not, or canst not tell how to enlarge therein, though thou mayest 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 redeem souls, though they cannot speak nor reason, if they believe, trust, and open 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 ?n7778 ¶6
Manifest it is, that it is a great martyrdom, and no small gift of God for the soul, finding itself deprived of the sensible pleasures it had, to walk by holy faith only, through the dark and desert paths of perfection, to which, notwithstanding, it can never attain but by this painful though secure means. Wherefore 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 thou wouldst be happy, and attain to the Divine union, eminent rest, and to the supreme internal peace.n7778 ¶7