CHAP. V.

Treating of the same thing, declaring how many ways of Devotion there are, and how the sensible Devotion is to be disposed; and that the Soul is not idle, though it reason not.

33. There are to be found two sorts of Devotion, the one essential and true; the other accidental and sensible. The essential, is a promptitude of mind to do well, (1) (S.Thom.2.2.q.82.art.I.) fulfil the commands of God, and to perform all things belonging to his service, though, through humane frailty, all be not actually done as is desired. (2) (Suar.t.2.de.Pel.l.2.c.6.n.16&18.) This is true Devotion, though it be not accompanied with pleasure, sweetness, delight, nor tears, but rather it is usually attended with temptation, dryness, and darkness.

34. Accidental and sensible Devotion is, (3) (St.Bern.Ser.I.de Nat.Dom.Suarez in Molin de Oration. c.6.) when good desires are attended with a pleasant softness of heart, tenderness of tears, or other sensible affections. This is not to be sought after, nay, it is rather more secure to wean the will from it, and to set light by it; because besides that it is usually dangerous, it is a great obstacle to progress, and the advancement in the internal way. And therefore we ought only to embrace the true and essential Devotion, which is always in our power to come by, seeing every one doing his duty may with the assistance of the Divine Grace acquire it. And this may be had with God, with Christ, with the Mysteries, with the Virgin, and with the Saints.

35. Some think that when Devotion and sensible Pleasure are given them, they are Favours of God, that thence forward they have him, and that the whole life is to be spent in breathing after that delight; but it is a cheat, because it is no more, but a consolation of nature, and a pure reflexion, wherewith the Soul beholds what it does, and hinders the doing, or possibility of doing any thing, the acquisition of the true light, and the making of one step in the way of perfection. The Soul is a pure Spirit and is not felt; and so the internal acts, and of the will, as being the acts of the Soul and spiritual, are not sensible: Hence the Soul knows not if it liveth, nor, for most part, is sensible if it acteth.

36. From this thou mayest infer, that that Devotion and sensible Pleasure, is not God, not Spirit, but the product of Nature; that therefore thou oughtest to set light by, and despise it, but firmly to persevere in Prayer, leaving thy self to the conduct of God, who will be to thee light in aridity and darkness.

37. Think not that when thou art dry and darksom in the presence of God, with faith and silence, that thou do’st nothing, that thou losest time, and that thou are idle, because not to wait on God, according to the saying of St. Bernard (Tom.5.in Fract. de vit. solit.c.8.p. 90.), is the greatest idleness: Otiosum non est vacare Deo; inimo negotiorum omnium hoc est; And elsewhere he sayeth, that that idleness of the Soul is the business of the businesses of God. Hoc negotium magnum est negotium.

38. It is not to be said, that the Soul is idle; because though it operate not Actively, yet the Holy Ghost operates in it. Besides, that it is not without all activity, because it operates, though spiritually, simply, and intimately. For to be attentive to God, draw near to him, to follow his internal inspirations, receive his divine influences, adore him in his own intimate center, reverence him with the pious affections of the will, to cast away so many and so fantastical imaginations, and with softness and contempt to overcome so many temptations: all these, I say, are true acts though simple, wholly spiritual, & in a manner imperceptible, through the great tranquility, wherewith the Soul exerts them.