then
the
mind
ought,
nay
must,
remain
still
and
allow
God
to
aet.
Now
ere
this
is
begun
by
the
mind
and
linishcd
by
God,
the
spirit
has
prevision
of
it,
potential
knowledge
of
its
happening.
This
is
the
meaning
of
potential
intellect,
which,
however,
is
often
neglected
and
does
not
bear
fruit.
When
the
mind
is
exerting
itself
in
real
earnest,
God
interests
himself
in
the
mind
and
its
work,
and
then
the
soul
secs
and
experiences
God.
But
since
the
un-
interrupted
vision
and
passion
of
God
is
intolerable
to
the
soul
in
this
body,
therefore
God
withdraws
from
the
soul
from
time
to
time,
as
it
is
said,
‘
A
little
while
ye
sec
me,
and
again
a
little
while
and
ye
do
not
see
me.’
When
our
liord
took
his
three
disciples
with
him
up
the
mountain
and
showed
them
the
trans
figuration
of
his
body
by
union
with
the
Godhead,
which
also
we
shall
have
in
our
archetypal
body,
straightway
Peter,
beholding
it,
was
fain
to
remain
there
always.
Verily,
where
we
And
good
we
are
loath
to
leave
it,
in
so
far
as
it
is
good.
Where
intuition
finds,
love
follows
and
memory
and
all
the
soul
to
boot.
And
our
l.ord
knowing
this
hides
himself
sometimes
;
for
the
soul
is
the
impartible
form
of
the
body,
so
she
turns
as
a
whole
to
whatever
she
turns.
Were
she
conscious
of
good,
God
to
wit,
immediately,
unintermptedly,
she
would
never
be
able
to
leave
it
to
infiuence
the
body.
Thus
it
befell
Paul
:
had
lie
remained
a
hundred
years
there,
where
he
knew
the
good,
he
would
never
have
returned
to
his
body,
he
would
have
forgotten
it
completely.
Seeing
then
that
it
is
wholly
foreign
to
this
life,
and
inconijiatible
therewith,
the
good
God
veils
it
when
he
will
and
unveils
it
again
when
he
chooses
and
when
he
knows,
like
a
trusty
physician,
that
it
is
best
and
most
useful
for
thcc.
This
withdrawal
is
not
thine,
but
his
whose
is
also
the
work
;
let
him
do
it
or
not
as
he
will,
he
knows
what
is
good
for
thee.
It
is
in
his
hands
to
show
or
not
accordiiig
as
he
knows
thee
able
to
endure
it.
God
is
not
a
destroyer
of
nature,
he
perfects
it,
and
this
God
does
ever
more
and
more
as
thou
art
fitted
for
it.
Haply
thou
wilt
object
:
Alas,
Sir,
if
this
requires
a
mind
quite
free
from
images
and
without
activity,
albeit
both
are
natural
to
its
powers,
then
how
about
those
outward
works
we
must
do
sometimes,
works
of
charity,
external
ones,
such
as
teaching
and
comforting
those
in
need
thereof
:
are
we
debarred
by
these
?
things
which
so
occupied
our
Lord’s
disciples,
notably
St
Paul,
who
endured
a
father’s
care
on
account
of
other
people
:
are
we
to
be
deprived
of
this
great
good
because
we
arc
engaged
in
charities
?
The
answer
is
this.
The
one
is
perfect,
the
other
very
profitable.
Mary
was
praised
for
choosing
the
best,
but
Martha’s
life
was
very
useful,
serving
Christ
and
his
disciples.
8t
Thomas
says
the
