Book 1, Chapter 3 — Meditation and Union with God

A Sequel of the same Matter.

17. It 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 that is only good for beginning the spiritual Way, to the end one may acquire a habit of Knowledg, of the beauty of Vertue, 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 prolp. de Mist. Theol. page: 655) in two.

18. O how are, in a manner infinite numbers of Souls to be pitied, who from the beginning of their Life to the end, employ themselves in meer Meditation, constraining themselves to Reason, although God Almighty deprive them of Ratiocination, that he may promote them to another State, and carry them on a more perfect kind 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 mean time, they have him within themselves.

19. St. Austin (Soliloq. C. 31) complained of that, in the time when God led him to the Mystical Way, saying to his Divine Majestie, I, Lord, went wandering like a strayed Sheep, seeking 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 habitation within me; If 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, what 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. There is great Blindness, and excessive Folly in some, (says the Saint - Ocuse. 6. C. 3. infin.) 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 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 it 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 Ignorant, saying (Matth. II.) 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. 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, because it is Imperfection to make Representations, Images, and Ideas, how subtle or ingenious soever, either of the Will, or of the Goodness, 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 - Mist. Theol. p: 2., Vn. p: 685.) oportet cogitare res de creaturis nec de, Angelis, nec de Trinitate, quia hæc sapientia per affectus desideriorum, non per meditationem, præviam debet consurgere. We must not here think any thing of Creature, 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.

23. The holy man cannot speak more clearly; 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 redeem Souls, though they cannot speak nor reason, if they believe, trust, and open their Mouths to Heaven, declaring their wants: It is 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 Martyrdom, 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. 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 wouldest be happy, and attain to the Divine Union, eminent rest, and to the Supream Internal Peace.