77. God loves not him who does most, who hears most, nor who shows greatest affection, but who suffers most, if he pray with faith and reverence, believing that he is in the divine presence. The truth is to take from the Soul the prayer of the Senses, and of Nature, is a rigorous martyrdom to it, but the Lord rejoyces, and is glad in its peace, if it be thus quiet and resigned. Use not at that time vocal Prayer, because however it be good and holy in it self, yet to use it then, is a manifest temptation, whereby the enemy pretends, that God speaks not to thy heart, under pretext that thou had not sentiments, and that thou losest time.

78. God hath no regard to the multitude of words, but to the purity of the intent. His greatest content and glory at that time, is to see the Soul in silence, desirous, humble, quiet, and resigned. Proceed, persevere, pray, and hold thy peace; for where thou findest not a sentiment, thou'lt find a door whereby thou mayest enter into thine own nothingness; knowing thy self to be nothing, that thou can'st do nothing, nay, and that thou hast not so much as a good thought.

79. How many have begun this happy practice of Prayer, and Internal Recollection, and have left it off, pretending that they feel no pleasure, that they lose time, that their thoughts trouble them, and that that Prayer is not for them, whil'st they find not any sentiment of God, nor any ability to reason or discourse; whereas they might have believed, been silent, and had patience. All this is no more, but with ingratitude to hunt after sensible pleasures, suffering themselves to be transported with self-love, seeking themselves, and not God, because they cannot suffer a little pain and dryness, without reflecting on the infinite loss they sustain, whereas by the least act of reverence towards God, amidst dryness and sterility, they receive an eternal reward.

80. The Lord told the venerable Mother Francesca Lopez of Valenza, and a religious of the third Order of St. Francis, three things of great light and consequence in order to internal recollection. In the first place, that a quarter of an hour of Prayer, with recollection of the senses and faculties, and with resignation and humility, does more good to the Soul than five days of penitential exercises, hair cloaths, disciplines, fastings, and sleeping on bare boards, because these are only mortifications of the body, and with recollection the Soul is purified.

81. Secondly, That it is more pleasing to the Divine Majesty, to have the Soul in quiet and devote Prayer for the space of an hour, than to go in great Pilgrimages; because that in Prayer it does good to it self, and to those for whom it prays, gives delight to God, and merits a high degree of glory, but in pilgrimage, commonly, the Soul is distracted, and the Senses diverted, with a debilitation of vertue, besides many other dangers.

82. Thirdly, That constant Prayer was to keep the Heart always right towards God, and that a Soul to be internal, ought rather to act with the affection of the Will, than the toyl of the Intellect. All this is to be read in her Life.

83. The more the Soul rejoyces in sensible love, the less delight God has in it; on the contrary, the less the Soul rejoyces in this sensible love, the more God delights in it. And know that to fix the Will on God, restraining thoughts and temptations, with the greatest tranquillity possible, is the highest pitch of Praying.

84. I'll conclude this Chapter by undeceiving thee of the vulgar errour of those who say, that in this internal Recollection, or Prayer of Rest, the faculties operate not, and that the Soul is idle and wholly unactive. This is a manifest fallacy of those who have little experience, because although it operate not by means of the memory, nor by the second operation of the Intellect, which is the judgment, nor by the third, which is discourse or ratiocination, yet it operates by the first and chief operation of the intellect, which is simple apprehension, enlightened by holy Faith, and aided by the divine gifts of the holy Spirit. And the Will is more apt to continue one act, than to multiply many; so that as well the act of the Intellect, as that of the Will are so simple, imperceptible, and spiritual, that hardly the Soul knows them, and far less reflects upon them.