AN EXTRACT

 

FROM

 

MOLINOS'S SPIRITUAL GUIDE.

 

THE SPIRITUAL GUIDE.

 

PART 1.

 

OF THE TEMPTATIONS WHEREWITH GOD PURGES SOULS, CHAPTER 1:

 

 To the end GOD may rest in the Soul, the Heart is always to be kept peaceable in whatsoever Temptations.

 

 THOU-art to know thy soul is the habitation and kingdom of GOD. That therefore the sovereign King may rest on that throne of thy soul, thou oughtest to take pains to keep it clean, quiet, and peaceable; clean from guilt and defects; quiet from fears; and peaceable in temptations and tribulations.

 

 Thou oughtest always then to keep thine heart in peace, that thou mayest keep pure that temple of God; and with a right and pure intention, thou art to work, pray, obey, and suffer, without being in the least moved, whatever it pleases the LORD to send unto thee; because it is certain, that for the good of thy soul, and for thy spiritual profit, he will suffer the enemy to trouble that city of rest, and throne of peace, with temptations, suggestions, and tribulations; and by the means of creatures, with troubles and persecutions.

 

 Be constant, and cheer up thine heart in whatsoever disquiet these tribulations may cause to thee. Enter within it, that thou mayest overcome it, for therein is the divine fortress, which defends, protects, and fights for thee. If a man has a safe fortress, he is not disquieted, though his enemies pursue him, because by retreating within it, these are disappointed. The strong castle that will make thee triumph over all thine enemies, visible and invisible, and over all their snares and tribulations, in within thine own soul; because in it resides the divine aid and sovereign strength: retreat within it, and all will be quiet, secure, peaceable, and calm.

 

 It ought to be thy continual exercise to pacify that throne of thy heart, that the supreme King may rest therein. Thy protection is prayer, and a loving recollection in the divine presence. When thou seest thyself more sharply assaulted, retreat into that region of peace: when thou- art more faint-hearted, betake thyself to this refuge of prayer, the only armor for overcoming the enemy: thou oughtest not to be at a distance from it in a storm, to the end, thou mayest, as another NOAH, experience tranquility, security, and serenity, and, to the end, thy will may be resigned, devout, peaceful, and courageous.

 

 Finally, Be not afflicted nor discouraged, he returns to quiet thee: this divine LORD will be alone with thee, to rest in thy soul, and form therein a rich throne of peace within thine own heart, with his heavenly grace, thou mayest look for silence in tumult, solitude in company, light in darkness, vigor in despondency, courage in fear, resistance in temptation, peace in war, and quiet in tribulation.

 

CHAPTER 2: The Soul ought to persevere in Prayer.

 

 THOU wilt find thyself full of confusion and doubts, because it will seem to thee, that-GOD does no more assist thee as formerly'; that the exercise of prayer is not in thy power; that thou losest time, whilst hardly, and with great trouble, thou canst make one single ejaculation as thou wast wont to do.

 

 Thou oughtest then to be persuaded, that thou mayest not draw back when thou wantest expansion in prayer it is a clear sign, that the LORD will have thee walk by faith in his divine presence, which is the most profitable path; when with a simple view, or attention to GOD, the soul appears like a humble supplicant before its LORD, or as an innocent child, that casts itself into the bosom of its dear mother. Thus did GERSON express it: ' Though I have spent forty years in reading and prayer, yet I could never find any thing more efficacious, than that our spirit should become like a young child and beggar in the presence of GOD.'

 

 When God had a mind to instruct, his own captain Moses, (Exod. 24:,) and give him the two tables of the law, he called him up to the mountain; at what time GOD being there with him, the mount was darkened, and environed with thick clouds, MOSES standing idle, not knowing what to say. Seven days after, GOD commanded MOSES to come up to the top of the mountain, where he showed him his glory, and filled him with consolation.

 

 So in the beginning, when GOD intends to guide the soul into the school of the eternal law, he often makes it go with darkness and dryness, that he may bring it near to himself: because the divine Majesty knows very well, it is not by the means of one's own industry, that a soul draws near to him, and understands the divine teachings; but rather by humble resignation.

 

 The Patriarch NOAH gave a great instance of this; who after he had been by all men reckoned a fool, floating in the middle of a raging sea, wherewith the whole world was overflowed, without sails and oars, and environed with wild beasts in the ark, walked by faith alone, not knowing nor understanding what GOD had a mind to do with him.

 

 What most concerns thee, O redeemed soul, is patience, -not to desist from prayer: walk with firm faith, trusting that God, who changes not, neither can err, intends nothing but thy good. He who is dying, must needs feel it; but bow well is time employed, when the soul is dead, and resigned in the presence of GOD, without any distraction, to receive the divine influences.

 

 If thou wouldest be happy, believe, suffer, and have patience, be confident and walk on; it concerns thee far more to hold thy peace, and to let thyself be guided by the hand of God, than to enjoy all the goods of this world. And though it seem to thee, that thou doest nothing at all, yet it is of infinite fruit.

 

 Who would not think, during so long a time that the seed lies in the earth, but that it were lost Yet afterwards it is seen to spring up, grow, and multiply. GOD does the same with the soul: whilst it thinks it does nothing, and is in a manner undone, in time it comes to itself again, improved, disengaged, and perfect.

 

 Take care, then, that thou afflict not thyself, nor draw back, though thou canst not enlarge thyself in prayer; suffer, hold thy peace, and appear in the presence of GOD persevere constantly, and trust to his infinite bounty, who can give unto thee constant faith, true light, and divine grace: put thyself into his kind and paternal hands, resolving to do nothing but what his divine will and pleasure is.

 

 ST. AUGUSTINE complained, `I, LORD, went wandering like a strayed sheep, seeking thee with anxious reasoning without, whilst thou wast within me: I wearied myself much in looking for the without, and yet thou hast thy habitation within me: 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.' (Soliloq. c. 31.)

 

And wouldest 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, and pure intention What will GOD do to redeemed souls, though they cannot speak nor reason, if they believe, trust, and open their mouths to heaven Is it not certain, that the divine bounty will provide for them, and give them their necessary food

 

 It is no small gift of God, for the soul, finding itself deprived of the sensible pleasures it had, to walk by holy faith only. Wherefore, endeavor to be constant, and not draw back; though discourse be wanting to thee in prayer, believe at that time firmly, and patiently persevere, if -thou wouldest attain to the divine union.

 

CHAPTER 3:

 

The Soul is not to afflict itself, nor intermit Prayer, because it sees itself encompassed with dryness and darkness.

 

 THERE are two sorts of prayer, the one tender, delightful, amiable, and full of joy; the other, dry, desolate, tempted, and darksome. God gives the first to gain souls; the second, to reprove them. With the first, he uses them like children; with the second, he begins to deal with them as with strong men.

 

 Know that the LORD often makes use of the veil of dryness, to the end we may be humble; because if we felt and knew what he is working in our souls, presumption might get in, reckoning ourselves very near to GOD; which would be our undoing.

 

 Thou oughtest not then to afflict thyself, nor think that thou reapest no fruit, because in coming from a communion or prayer, thou hast not the experience of joy. The husbandman sows in one time, and reaps in another: so God, in his own due time, when least thou thinkest, will give thee holy purposes, and more effectual desires of serving him. Some of the infinite fruits that thy soul may reap from dryness, are, 1. A loathing of the things of the world, stifling the bad desires of thy past life, and producing new ones of serving GOD. 2. A deeper sense of many failings, on which formerly thou didst not. reflect. 3. Stronger desires of suffering, and of doing the will of God. 4. Greater ease in overcoming thyself, and conquering the passions, and enemies that binder thee in the way. 5. A high esteem of God above all created beings, a contempt of creatures, and a firm resolution not to abandon prayer, though thou knowest that it will prove to thee a most cruel martyrdom. 6. Greater peace in thy soul, humility, confidence in GOD, submission, and abstraction from all creatures.

 

 All these, and many other fruits, are like new buds that spring from the prayer which thou wouldest give over, because it seems to thee, that thou seest no fruit of it, nor reapest any advantage therefrom. although oughtest not to grieve and disturb thyself, judging that GOD has failed thee; thou oughtest rather at that time to persevere constantly in prayer. O how happy wilt thou be, if thou embrace it with peace and resignation.

 

What thou oughtest to do, is to believe, that thou art before the LORD, and in his presence; 'but thou oughtest to do so, with a sweet and quiet attention, and not desire to know any thing, nor do any thing, but what is the good will and pleasure of GOD; because otherwise thou wilt only make circles all thy life-time, and not advance one step towards perfection.

 

CHAPTER 4:

 

It is necessary that God purge the Soul after his way, because the Exercises that of itse f it sets about, are not sufficient.

 

 So soon as thou shalt firmly resolve to mortify -thy senses, that thou mayest advance towards union with God, his divine Majesty will set his hand to the purging thy evil inclinations, inordinate desires, vain complacency, self-love, and pride, and other hidden vices, which reign in the inner parts of thy soul, and binder the divine union. which thou couldest impose on thyself.

 

 The husbandman sets a greater esteem upon the plants which he sows in the ground, than those that spring up of themselves. In the same manner, GOD is better pleased with the virtue which he infuses into the soul, than all the virtues which the soul pretends to acquire by its own endeavors.

 

 Exercise thyself in another manner than hitherto, giving thy consent to receive the secret and divine operations, and to be polished and purified by the Lo RD, which is the only means whereby thou-wilt be purged. The creatures will forsake -thee, nay, those too from which thou hopest for most favor and compassion.

 

 Thy invisible enemies will pursue thee with scruples, lascivious suggestions, and unclean thoughts, perhaps with incentives to impatience, pride, rage, cursing, and blaspheming the name of God, his sacraments and holy mysteries. Thou wilt find a great lukewarmness, loathing, and wearisomeness for the things of GOD; an obscurity and darkness in thy understanding; a faintness, confusion, and narrowness of heart; such a coldness and feebleness of will to resist, that a straw will appear to thee a beam.

 

 But fear not: all this is for the purging thy soul, and Thou wilt never attain to this happy state, though thou tire thyself out with the external acts of mortification, until the LORD purge thee inwardly, and discipline thee after his own way, because he alone knows how secret faults are to be purged out.

 

 God will do this in thy soul by means of the cross, if thou freely givest thy consent to it by resignation. All thou hast to do, is to do nothing by thy own choice quietly resign thyself up in every thing, whereby the LORD shall think fit internally or externally to mortify thee because that is the only means by which thy soul can become capable of the divine influences, whilst thou sufferest internal and external tribulation, with humility, patience, and quiet; not the penances, disciplines, and mortifications making it know its own misery, and sensibly perceive the annihilation of all the passions and inordinate appetites, wherewith it rejoiced itself.

 

CHAPTER 5:

 

The Soul ought not to be disquieted, nor draw back in the Spiritual Way, because it finds itself assaulted by Temptations.

 

 OUR own nature is so base, proud, and ambitious, and so full of its own appetites, its own judgment and opinions, that if temptations restrained it not, it would be undone without remedy. The LORD then seeing our misery and perverse inclination, and thereby moved to compassion, suffers us to be assaulted by divers temptations, and by violent suggestions of impatience, pride, gluttony, rage, blasphemy, despair, and an infinite number of others, to the end we may know ourselves: with these, that infinite goodness humbles our pride, giving us in them the most wholesome medicine.

 

 "All our righteousnesses," as ISAIAH says, (lxiv. 6,) “are as filthy rags," through the stains of vanity, conceitedness, and self-love. Ti is necessary they be purified with the fire of temptation, that they may be pure, perfect, and agreeable to the eyes of GOD. 

 

Therefore the LORD purifies the soul which he calls, and will have for himself, with the rough fire of temptation, with which he polishes it from the rust of pride, avarice, vanity, ambition, presumption. With the same he humbles, pacifies, and exercises it, making it to know its own misery. By means thereof, he purifies and strips the heart, to the end, all its operations may be pure, and of inestimable value.

 

 Many souls, when they suffer these, are troubled and disquieted,-it seeming to them, that they already suffer eternal punishments; and if by misfortune they go to an unexperienced Pastor, instead of comforting them, he leaves them in greater perplexities.

 

 That thou mayest not lose internal peace, believe that it is the divine mercy which thus afflicts and tries thee; since by that means the soul comes to have a deep knowledge of itself, reckoning itself the worst of all living, and hence, with humility and lowliness, it abhors itself. O how happy would souls be, if they would be quiet, and believe that these temptations are for their spiritual profit.

 

 But thou wilt say, it is not the work of the Devil, but the effects of thy neighbor's faults and malice, in having wronged and injured thee. Dost thou receive an injury from any man There are two things in it; the sin of him that does it, and the punishment that thou sufferest: the sin is against the will of GOD, and displeases him, though he permits it; the punishment he wills for thy good: wherefore thou oughtest to receive it, as from his hand. The passion and death of our LORD CHRIST; were the effects of the wickedness of PILATE; and yet it is certain, that GOD willed the death of his own SON for our redemption.

 

 The LORD makes use of another's fault for the. good of thy soul. O the greatness of the divine wisdom, who can pry into the depth of the means whereby he guides the soul, which he would have purged, and transformed into his own likeness!

 

That the-soul may be the habitation of the celestial King, it is necessary it should be pure, and without any blemish; wherefore the LORD purifies it as gold, in the furnace of temptation. Certain it is, that the soul never loves nor believes more, than when it is afflicted with temptation.

 

 The effects that remain, make this clear; and commonly these are a loathing of itself, with a most profound acknowledgment of the greatness and omnipotence of GOD, a great confidence in the LORD, that he will deliver it from all danger; believing and confessing with far greater vigor of faith, that it is GOD who gives it strength to bear these temptations, because it would naturally be impossible, considering the violence wherewith sometimes they attack, to resist one quarter of an hour.

 

 The more temptations beset thee; the more thou oughtest to rejoice in peace, instead of being sad, and thank GOD for the favor he does thee. In all those temptations, and odious thoughts, the remedy is to despise them with a stayed neglect, because nothing more afflicts the proud Devil, than to see that he is slighted and despised. Therefore tarry, as one that perceives him not, and possess thyself in peace without repining, and without multiplying reasons and answers; seeing nothing is more dangerous, than to vie in reasons with him- who is ready to, deceive thee.

 

 The saints in arriving at holiness, passed through this valley of temptations; and the greater saints they were, the greater temptations they grappled with: nay, after the saints have attained to holiness, the LORD suffers them to be tempted, that their crown may be the greater, and that the spirit of vain-glory may be checked, or hindered from entering in them.

 

 Finally, Thou art to know, that the greatest temptation is to be without temptation; wherefore thou oughtest to be glad when it assaults thee, and with resignation, peace, and constancy, resist it.

 

CHAPTER 6: The Nature of Internal Recollection.

 

 INTERNAL recollection is faith, and silence in the presence of GOD. Hence thou oughtest to be accustomed to recollect thyself in his presence, with an affectionate attention, as one that is given up to God, and united unto him, with reverence, humility, and submission, beholding him in the most inward recess of thine own soul by the eye of living faith.

 

 There thou" art to be with attention and a sincere regard, with a sedate heedfulness, and full of love, resigning and delivering thyself up into his hands, to the end he may dispose of thee, according to his good will and pleasure. The prayer of internal recollection may be well typified by that wrestling which the Holy Scriptures say JACOB had all night with GOD, until day broke, and he blessed him. Wherefore the soul is to persevere, and wrestle with the difficulties that it will find in internal recollection, until the sun of internal light appear, and the LORD give it his blessing.

 

 As to the various, impertinent, troublesome, and ugly thoughts thou then hast; the best thing that is to be done is, sweetly to despise them, to know thine own wretchedness, and peacefully make an offering to GOD of the trouble.

 

 Though thou canst not get rid of them, yet be not afflicted, neither leave off recollection; resign thyself at that time with vigor, endure with patience, and persevere in his presence; for whilst thou perseverest after that manner, thy soul will be internally improved.

 

Dost thou believe that when thou comest away from prayer dry, in the same manner as thou didst begin, that it has done thee no good That is a fallacy; because the fruit of true prayer consists not only in enjoying the light, but in enduring with patience, and persevering in faith, believing that thou art in the LORD'S presence, turning to him thy heart with tranquility and purity of mind. Whilst thou perseverest in this manner, thou hast the only preparation which at that time is necessary, and shalt reap infinite fruit.

 

 War is useful, in this internal recollection, to try, humble, and: purge thee. Invisible enemies will assault thee with continual suggestions, to trouble and disquiet thee. Nature herself will torment thee, she being always an enemy to the spirit; often it remains weak, melancholy, and full of irksomeness, so that it feels a hell in spiritual exercises, particularly in prayer; hence it grows extremely impatient to be at an end of it, through the uneasiness of thoughts, lassitude of body, importunate sleep, and thy not being able to curb the senses. Happy art thou, if thou canst persevere amidst this martyrdom.

 

 In recollection, the Devil frequently charges the soul fiercely with a battalion of thoughts, to, discompose the quiet of the soul, and alienate it from that internal conversation. But provided they be not consented to, they double the profit.

 

 As many times as thou exercisest thyself, calmly to reject these vain thoughts, so many crowns will the LORD set upon thy head; and though it may seem to thee that thou doest nothing, be undeceived; for a good desire, with firmness and steadfastness in prayer, is very pleasing to the Lord.

 

 GOD loves not him who hears` most, but who suffers most, if he pray with faith and reverence in the divine presence. God has no regard to the multitude of words, but to the purity of the intention. His greatest glory at that time, is, to see the soul desirous, humble, quiet, and resigned. Proceed, persevere, pray, and hold thy peace; for where thou findest not joy, thou wilt find a door whereby thou mayest enter into thine own nothingness; knowing thyself to be nothing, that thou canst do nothing; nay, and that thou hast not so much as a good thought.

 

 How many have begun this happy practice of prayer and internal recollection, and have left it off, pretending that they felt no pleasure, that they lose time, that their thoughts trouble them, and that that prayer is not for them. All this is no more but to seek themselves, and not God, because they cannot suffer a little pain and dryness; whereas by the least act of reverence towards GOD, amidst dryness, they receive an eternal reward.

 

 FRANCESCA LOPEZ, of Valenza, tells us three things off great consequence in order to internal recollection: In the first place, That a quarter of an hour of prayer, with resignation and humility, does more good to the soul than five days of penitential exercises, hair-cloths, disciplines, fastings, and sleeping on bare boards; because these are only mortifications of the body; but with recollection the soul is purified.

 

 " Secondly, That it is more pleasing to the divine Majesty to have the soul in quiet and devout prayer for the space of an hour', than to go in great pilgrimages. " Thirdly, That constant prayer was to keep the heart always right towards GOD, and that a soul ought rather to act with the affection of the will, than the toil of the intellect."

 

Know, that to fix the will on GOD, restraining thoughts and temptations, with the greatest tranquility possible, is the highest pitch of praying.

 

 Thou oughtest to go to prayer, that thou mayest deliver thyself wholly up into the hands of GOD, with perfect resignation, exerting an act of faith, believing that thou art in the divine presence, afterwards settling in that holy repose with quietness and tranquillity; and endeavoring for a whole day, a whole year, and thy whole life, to continue that first act of faith and love.

 

 Meantime thou oughtest to exercise thyself outwardly in the external works of thy calling; for in so doing, thou doest the will of GOD, and walkest in continual and virtual prayer. ‘He always prays,' said THEOPHYLACT, I who does good works; nor does he neglect prayer, but when he leaves off to be just.'

 

 Strive when thou comest from prayer, to the end thou mayest return to it again, not to be distracted nor diverted; but to carry thyself with a total resignation to the divine will, that GOD may do with thee, and all thine, according to his heavenly pleasure, relying on him as on a kind and loving Father. Never recall that intention; and though thou art taken up about the affairs of the condition wherein God has placed thee, yet thou wilt still be in prayer in the presence of God, and in perpetual acts of resignation. Therefore ST. CHRYSOSTOM said,' A just man leaves not off to pray, unless he leaves off to be just; he always prays, who always does well; the good desire is prayer, and if the desire be continued, so is also the prayer.'

 

 All this time remember, that our LORD CHRIST is the Guide, the Door, and the Way; as he himself has said in his own- words: “I am the way, the truth, and the life." (John 14: 6.) And before the soul can be fit to enter into the presence of the Divinity, and to be united with it, it is to be washed with the precious blood of a Redeemer, and adorned- with the rich robes of his passion.

 

 Our LORD CHRIST, with his doctrine and example, is the mirror, the guide of the soul, the way, and the only door by which we can enter into those pastures of life eternal, and into the vast ocean of the Divinity. Hence it follows, that the remembrance of the passion and death of our SAVIOR ought never to be blotted out; nay, it is also certain, that whatsoever high elevation of mind the soul may be raised to, it ought not to separate from the most holy humanity.

 

 The way for souls to enter by the humanity of CHRIST, and entertain a remembrance of him, is, the eyeing that humanity, and the passion thereof, by a simple act of faith, looking and reflecting on the same as the tabernacle of the Divinity, the beginning and end of our salvation; JESUS CHRIST having been born, suffered and died a shameful death, for our sakes.

 

 This holy remembrance of the humanity, can be no obstacle to internal recollection; nay, the remembrance of the humanity of the divine Word, gives no impediment to the highest and most transformed soul.

 

 Let the soul then, when it enters into recollection, place itself at the gate of divine mercy, which is the amiable and sweet remembrance of the cross and passion of the Word that was made man, and died for love; let it stand there with humility, resigned to the will of GOD, in whatsoever it pleases the divine Majesty to do with it.

 

 Wonderfully does ST. PAUL favor this our doctrine in his Epistle to the Colossians, wherein he exhorts them and us, that whether we eat, drink, or do any thing else, we should do it in the name of JESUS CHRIST. GOD grant that we may all begin by JESUS CHRIST, and that in him and by him alone we may arrive at perfection. This perfection consists not in speaking, nor in thinking much on GOD; but in loving him. This love is attained by means of perfect resignation. The love of GOD has but few words.

 

 That a rational creature may understand the secret desire and intention of thy heart, there is a necessity that thou shouldest express it to him in words; but GOD, who searcheth the heart, standeth not in need that thou shouldest assure him of it; nor does he rest satisfied with love in word nor in tongue. What avails it to tell him, that thou perfectly lovest him, if at one bitter word, or slight injury, thou dolt not resign thyself for the love of him A manifest proof that thy love was a love in tongue, and not in deed. Strive to be resigned in all things; and in so doing, without saying that thou lovest him, thou wilt attain to the most perfect love.