The Practice of the Presence of God: The Best Rule of Holy Life

being Conversations and Letters of Brother Lawrence

Good when He gives,

supremely good;

Nor less when He denies: Afflictions,

from His sovereign hand, Are blessings in disguise.

AUTHENTIC EDITION

LONDON

THE EPWORTH PRESS

(Edgar C Barton)

25-35 City Road, E.C.1
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PREFACE

I believe in the ... communion of saints.

SURELY if additional proof of its reality were needed, it might be found in
the universal oneness of experimental Christianity in all ages and in all
lands. The experiences of Thomas á Kempis, of Tauler and of Madame Guyon, of
John Woolman and Hester Ann Rogers, how marvellously they agree, and how
perfectly they harmonize! And Nicholas Herman, of Lorraine, whose letters
and converse are here given, testifies to the same truth! In communion with
Rome, a lay brother among the Carmelites, for several years a soldier, in an
irreligious age, amid a sceptical people, yet in him the practice of the
presence of GOD was as much a reality as thewatch of the early Friends,
and theholy seed in him and others was thestock (Isa. vi. 16) from
which grew the household and evangelistic piety of the eighteenth century,
of Epworth and of Moorfields.

When unadorned, adorned the most is the line which deters from any
interpolations or interpretations other than the fewcontents headings
which are given. May theChrist in you be thehope of glory to all who
read.
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CONVERSATIONS
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FIRST CONVERSATION

Conversion and previous employment. * Satisfaction in Gods presence. *
Faith our duty. * Resignation the fruit of watchfulness.

THE first time I saw Brother Lawrence was upon the 3rd of August, 1666. He
told me that GOD had done him a singular favour, in his conversion at the
age of eighteen.

That in the winter, seeing a tree stripped of its leaves, and considering
that within a little time, the leaves would be renewed, and after that the
flowers and fruit appear, he received a high view of the Providence and
Power of GOD, which has never since been effaced from his soul. That this
view had perfectly set him loose from the world, and kindled in him such a
love for GOD, that he could not tell whether it had increased in above forty
years that he had lived since.

That he had been footman to M. Fieubert, the treasurer, and that he was a
great awkward fellow who broke everything.

That he had desired to be received into a monastery, thinking that he would
there be made to smart for his awkwardness and the faults he should commit,
and so he should sacrifice to GOD his life, with its pleasures: but that GOD
had disappointed him, he having met with nothing but satisfaction in that
state.

That we should establish ourselves in a sense of GODs Presence, by
continually conversing with Him. That it was a shameful thing to quit His
conversation, to think of trifles and fooleries.

That we should feed and nourish our souls with high notions of GOD; which
would yield us great joy in being devoted to Him.

That we ought to quicken, i.e., to enliven, our faith. That it was
lamentable we had so little; and that instead of taking faith for the rule
of their conduct, men amused themselves with trivial devotions, which
changed daily. That the way of Faith was the spirit of the Church, and that
it was sufficient to bring us to a high degree of perfection.

That we ought to give ourselves up to GOD, with regard both to things
temporal and spiritual, and seek our satisfaction only in the fulfilling His
will, whether He lead us by suffering or by consolation, for all would be
equal to a soul truly resigned. That there needed fidelity in those
drynesses, or insensibilities and irksomenesses in prayer, by which GOD
tries our love to Him; that then was the time for us to make good and
effectual acts of resignation, whereof one alone would oftentimes very much
promote our spiritual advancement.

That as for the miseries and sins he heard of daily in the world, he was so
far from wondering at them, that, on the contrary, he was surprised there
were not more, considering the malice sinners were capable of: that for his
part, he prayed for them; but knowing that GOD could remedy the mischiefs
they did, when He pleased, he gave himself no farther trouble.

That to arrive at such resignation as GOD requires, we should watch
attentively over all the passions which mingle as well in spiritual things
as those of a grosser nature: that GOD would give light concerning those
passions to those who truly desire to serve Him. That if this was my design,
viz., sincerely to serve GOD, I might come to him (Bro. Lawrence) as often
as I pleased, without any fear of being troublesome; but if not, that I
ought no more to visit him.
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SECOND CONVERSATION

Love the motive of all. * Once in fear, now in joy. * Diligence and love.
Simplicity the key to Divine assistance. * Business abroad as at home. *
times of prayer and self-mortification not essential for the practice. *
All scruples brought to God.

That he had always been governed by love, without selfish views; and that
having resolved to make the love of GOD the end of all his actions, he had
found reasons to be well satisfied with his method. That he was pleased when
he could take up a straw from the ground for the love of GOD, seeking Him
only, and nothing else, not even His gifts.

That he had been long troubled in mind from a certain belief that he should
be damned; that all the men in the world could not have persuaded him to the
contrary; but that he had thus reasoned with himself about it: I did not
engage in a religious life but for the love of GOD, and I have endeavoured
to act only for Him; whatever becomes of me, whether I be lost or saved, I
will always continue to act purely for the love of GOD. I shall have this
good at least, that till death I shall have done all that is in me to love
Him. That this trouble of mind had lasted four years; during which time he
had suffered much.

That since that time he had passed his life in perfect liberty and continual
joy. That he placed his sins betwixt him and GOD, as it were, to tell Him
that he did not deserve His favours, but that GOD still continued to bestow
them in abundance.

That in order to form a habit of conversing with GOD continually, and
referring all we do to Him; we must at first apply to Him with some
diligence: but that after a little care we should find His love inwardly
excite us to it without any difficulty.

That he expected after the pleasant days GOD had given him, he should have
his turn of pain and suffering; but that he was not uneasy about it, knowing
very well, that as he could do nothing of himself, GOD would not fail to
give him the strength to bear them.

That when an occasion of practising some virtue offered, he addressed
himself to GOD, saying, LORD, I cannot do this unless Thou enablest me; and
that then he received strength more than sufficient.

That when he had failed in his duty, he only confessed his fault, saying to
GOD, I shall never do otherwise, if You leave me to myself;tis You must
hinder my falling, and mend what is amiss. That after this, he gave himself
no further uneasiness about it.

That we ought to act with GOD in the greatest simplicity, speaking to Him
frankly and plainly, and imploring His assistance in our affairs, just as
they happen. That GOD never failed to grant it, as he had often experienced.

That he had been lately sent into Burgundy, to buy the provision of wine for
the society, which was a very unwelcome task for him, because he had no turn
for business and because he was lame, and could not go about the boat but by
rolling himself over the casks. That however he gave himself no uneasiness
about it, nor about the purchase of the wine. That he said to GOD, It was
His business he was about, and that he afterwards found it very well
performed. That he had been sent into Auvergne the year before upon the same
account; that he could not tell how the matter passed, but that it proved
very well.

So, likewise, in his business in the kitchen (to which he had naturally a
great aversion), having accustomed himself to do everything there for the
love of GOD, and with prayer, upon all occasions, for His grace to do his
work well, he had found everything easy, during the fifteen years that he
had been employed there.

That he was very well pleased with the post he was now in; but that he was
as ready to quit that as the former, since he was always pleasing himself in
every condition, by doing little things for the love of GOD.

That with him the set times of prayer were not different from other times:
that he retired to pray, according to the directions of his Superior, but
that he did not want such retirement. nor ask for it, because his greatest
business did not divert him from GOD.

That as he knew his obligation to love GOD in all things, and as he
endeavoured so to do, he had no need of a director to advise him, but that
he needed much a confessor to absolve him. That he was very sensible of his
faults, but not discouraged by them; that he confessed them to GOD, and did
not plead against Him to excuse them. When he had so done, he peaceably
resumed his usual practice of love and adoration.

That in his trouble of mind, he had consulted nobody, but knowing only by
the light of faith that GOD was present, he contented himself with directing
all his actions to Him, i.e., doing them with a desire to please Him, let
what would come of it.

That useless thoughts spoil all: that the mischief began there; but that we
ought to reject them, as soon as we perceived their impertinence to the
matter in hand, or our salvation; and return to our communion with GOD.

That at the beginning he had often passed his time appointed for prayer, in
rejecting wandering thoughts, and falling back into them. That he could
never regulate his devotion by certain methods as some do. That
nevertheless, at first he had meditated for some time, but afterwards that
went off, in a manner that he could give no account of.

That all bodily mortifications and other exercises are useless, but as they
serve to arrive at the union with GOD by love; that he had well considered
this, and found it the shortest way to go straight to Him by a continual
exercise of love, and doing all things for His sake.

That we ought to make a great difference between the acts of the
understanding and those of the will; that the first were comparatively of
little value, and the others all.

That our only business was to love and delight ourselves in GOD.

That all possible kinds of mortification, if they were void of the love of
GOD, could not efface a single sin. That we ought, without anxiety, to
expect the pardon of our sins from the Blood of JESUS CHRIST, only
endeavouring to love Him with all our hearts. That GOD seemed to have
granted the greatest favours to the greatest sinners, as more signal
monuments of His mercy.

That the greatest pains or pleasures, of this world, were not to be compared
with what he had experienced of both kinds in a spiritual state: so that he
was careful for nothing and feared nothing, desiring but one only thing of
GOD, viz., that he might not offend Him.

That he had no scruples; for, said he, when I fail in my duty, I readily
acknowledge it, saying, I am used to do so: I shall never do otherwise, if I
am left to myself. If I fail not, then I give GOD thanks, acknowledging that
it comes from Him.
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THIRD CONVERSATION

Faith working by love. * Outward business no detriment. * Perfect
resignation the sure way.

He told me, that the foundation of the spiritual life in him had been a high
notion and esteem of GOD in faith; which when he had once well conceived, he
had no other care at first, but faithfully to reject every other thought,
that he might perform all his actions for the love of GOD. That when
sometimes he had not thought of GOD for a good while, he did not disquiet
himself for it; but after having acknowledged his wretchedness to GOD, he
returned to Him with so much the greater trust in Him, by how much he found
himself more wretched to have forgot Him.

That the trust we put in GOD honours Him much, and draws down great graces.

That it was impossible, not only that GOD should deceive, but also that He
should long let a soul suffer which is perfectly resigned to Him, and
resolved to endure everything for His sake.

That he had so often experienced the ready succours of Divine Grace upon all
occasions, that from the same experience, when he had business to do, he did
not think of it beforehand; but when it was time to do it, he found in GOD,
as in a clear mirror, all that was fit for him to do. That of late he had
acted thus, without anticipating care; but before the experience above
mentioned, he had used it in his affairs.

When outward business diverted him a little from the thought of GOD, a fresh
remembrance coming from GOD invested his soul, and so inflamed and
transported him that it was difficult for him to contain himself.

That he was more united to GOD in his outward employments, than when he left
them for devotion in retirement.

That he expected hereafter some great pain of body or mind; that the worst
that could happen to him was, to lose that sense of GOD, which he had
enjoyed so long; but that the goodness of GOD assured him He would not
forsake him utterly, and that He would give him strength to bear whatever
evil He permitted to happen to him; and therefore that he feared nothing,
and had no occasion to consult with anybody about his state. That when he
had attempted to do it, he had always come away more perplexed; and that as
he was conscious of his readiness to lay down his life for the love of GOD,
he had no apprehension of danger. That perfect resignation to GOD was a sure
way to heaven, a way in which we had always sufficient light for our
conduct.

That in the beginning of the spiritual life, we ought to be faithful in
doing our duty and denying ourselves; but after that unspeakable pleasures
followed: that in difficulties we need only have recourse to JESUS CHRIST,
and beg His grace, with which everything became easy.

That many do not advance in the Christian progress, because they stick in
penances, and particular exercises, while they neglect the love of GOD,
which is the end. That this appeared plainly by their works, and was the
reason why we see so little solid virtue.

That there needed neither art nor science for going to GOD, but only a heart
resolutely determined to apply itself to nothing but Him, or for His sake,
and to love Him only.
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FOURTH CONVERSATION

The manner of going to God. * Hearty renunciation. * Prayer and praise
prevent discouragement. * Sanctification in common business. * Prayer and
the presence of God. * The whole substance of religion. * Self-estimation
* Further personal experience.

He discoursed with me very frequently, and with great openness of heart,
concerning his manner of going to GOD, whereof some part is related already.

He told me, that all consists in one hearty renunciation of everything which
we are sensible does not lead to GOD; that we might accustom ourselves to a
continual conversation with Him, with freedom and in sim- plicity. That we
need only to recognize GOD intimately present with us, to address ourselves
to Him every moment, that we may beg His assistance for knowing His will in
things doubtful, and for rightly performing those which we plainly see He
requires of us, offering them to Him before we do them, and giving Him
thanks when we have done.

That in this conversation with GOD, we are also employed in praising,
adoring, and loving him incessantly, for His infinite goodness and
perfection.

That, without being discouraged on account of our sins, we should pray for
His grace with a perfect confidence, as relying upon the infinite merits of
our LORD. That GOD never failed offering us His grace at each action; that
he distinctly perceived it, and never failed of it, unless when his thoughts
had wandered from a sense of GODs Presence, or he had forgot to ask His
assistance.

That GOD always gave us light in our doubts, when we had no other design but
to please Him.

That our sanctification did not depend upon changing our works, but in doing
that for GODs sake, which we commonly do for our own. That it was
lamentable to see how many people mistook the means for the end, addicting
themselves to certain works, which they performed very imperfectly, by
reason of their human or selfish regards.

That the most excellent method he had found of going to GOD, was that of
doing our common business without any view of pleasing men, [Gal. i. 10;
Eph. vi. 5, 6.] and (as far as we are capable) purely for the love of GOD.

That it was a great delusion to think that the times of prayer ought to
differ from other times. that we are as strictly obliged to adhere to GOD by
action in the time of action, as by prayer in its season.

That his prayer was nothing else but a sense of the presence of GOD, his
soul being at that time insensible to everything but Divine love: and that
when the appointed times of prayer were past, he found no difference,
because he still continued with GOD, praising and blessing Him with all his
might, so that he passed his life in continual joy; yet hoped that GOD would
give him somewhat to suffer, when he should grow stronger.

That we ought, once for all, heartily to put our whole trust in GOD, and
make a total surrender of ourselves to Him, secure that He would not deceive
us.

That we ought not to be weary of doing little things for the love of GOD,
who regards not the greatness of the work, but the love with which it is
performed. That we should not wonder if, in the beginning, we often failed
in our endeavours, but that at last we should gain a habit, which will
naturally produce its acts in us, without our care, and to our exceeding
great delight.

That the whole substance of religion was faith, hope, and charity; by the
practice of which we become united to the will of GOD: that all beside is
indifferent and to be used as a means, that we may arrive at our end, and be
swallowed up therein, by faith and charity.

That all things are possible to him who believes, that they are less
difficult to him who hopes, they are more easy to him who loves, and still
more easy to him who perseveres in the practice of these three virtues.

That the end we ought to propose to ourselves is to become, in this life,
the most perfect worshippers of GOD we can possibly be, as we hope to be
through all eternity.

That when we enter upon the spiritual we should consider, and examine to the
bottom, what we are. And then we should find ourselves worthy of all
contempt, and such as do not deserve the name of Christians, subject to all
kinds of misery, and numberless accidents, which trouble us, and cause
perpetual vicissitudes in our health, in our humours, in our internal and
external dispositions: in fine, persons whom GOD would humble by many pains
and labours, as well within as without. After this, we should not wonder
that troubles, temptations, oppositions and contradictions, happen to us
from men. We ought, on the contrary, to submit ourselves to them, and bear
them as long as GOD pleases, as things highly advantageous to us.

That the greater perfection a soul aspires after, the more dependent it is
upon Divine grace.

Being questioned by one of his own society (to whom he was obliged to open
himself) by what means he had attained such an habitual sense of GOD? he
told him that, since his first coming to the monastery, he had considered
GOD as the end of all his thoughts and desires, as the mark to which they
should tend, and in which they should terminate.

That in the beginning of his novitiate he spent the hours appointed for
private prayer in thinking of GOD, so as to convince his mind of, and to
impress deeply upon his heart, the Divine existence, rather by devout
sentiments, and submission to the lights of faith, than by studied
reasonings and elaborate meditations. That by this short and sure method, he
exercised himself in the knowledge and love of GOD, resolving to use his
utmost endeavour to live in a continual sense of His Presence, and, if
possible, never to forget Him more.

That when he had thus in prayer filled his mind with great sentiments of
that infinite Being, he went to his work appointed in the kitchen (for he
was cook to the society); there having first considered severally the things
his office required, and when and how each thing was to be done, he spent
all the intervals of his time, as well before as after his work, in prayer.

That, when he began his business, he said to GOD, with a filial trust in
Him,O my GOD, since Thou art with me, and I must now, in obedience to Thy
commands, apply my mind to these outward things, I beseech Thee to grant me
the grace to continue in Thy Presence; and to this end do Thou prosper me
with Thy assistance, receive all my works, and possess all my affections.

As he proceeded in his work, he continued his familiar conversation with his
Maker, imploring His grace, and offering to Him all his actions.

When he had finished, he examined himself how he had discharged his duty; if
he found well, he returned thanks to GOD; if otherwise, he asked pardon; and
without being discouraged, he set his mind right again, and continued his
exercise of the presence of GOD, as if he had never deviated from it.
Thus, said he,by rising after my falls, and by frequently renewed acts
of faith and love, I am come to a state, wherein it would be as difficult
for me not to think of GOD, as it was at first to accustom myself to it.

As Bro. Lawrence had found such an advantage in walking in the presence of
GOD, it was natural for him to recommend it earnestly to others; but his
example was a stronger inducement than any arguments he could propose. His
very countenance was edifying; such a sweet and calm devotion appearing in
it, as could not but affect the beholders. And it was observed, that in the
greatest hurry of business in the kitchen, he still preserved his
recollection and heavenly-mindedness. He was never hasty nor loitering, but
did each thing in its season, with an even uninterrupted composure and
tranquillity of spirit.The time of business, said he,does not with me
differ from the time of prayer; and in the noise and clutter of my kitchen,
while several persons are at the same time calling for different things, I
possess GOD in as great tranquillity as if I were upon my knees at the
Blessed Sacrament.
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LETTERS
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FIRST LETTER

How the habitual sense of Gods Presence was found.

SINCE you desire so earnestly that I should communicate to you the method by
which I arrived at that habitual sense of GODs Presence, which our LORD, of
His mercy, has been pleased to vouchsafe to me; I must tell you, that it is
with great difficulty that I am prevailed on by your importunities; and now
I do it only upon the terms, that you show my letter to nobody. If I knew
that you would let it be seen, all the desire that I have for your
advancement would not be able to determine me to it. The account I can give
you is:

Having found in many books different methods of going to GOD, and divers
practices of the spiritual life, I thought this would serve rather to puzzle
me, than facilitate what I sought after, which was nothing but how to become
wholly GODs.

This made me resolve to give the all for the All: so after having given
myself wholly to GOD, to make all the satisfaction I could for my sins, I
renounced, for the love of Him, everything that was not He; and I began to
live as if there was none but He and I in the world. Sometimes I considered
myself before Him as a poor criminal at the feet of his judge; at other
times I beheld Him in my heart as my FATHER, as my GOD: I worshipped Him the
oftenest that I could, keeping my mind in His holy Presence, and recalling
it as often as I found it wandered from Him. I found no small pain in this
exercise, and yet I continued it, notwithstanding all the difficulties that
occurred, without troubling or disquieting myself when my mind had wandered
involuntarily. I made this my business, as much all the day long as at the
appointed times of prayer; for at all times, every hour, every minute, even
in the height of my business, I drove away from my mind everything that was
capable of interrupting my thought of GOD.

Such has been my common practice ever since I entered into religion; and
though I have done it very imperfectly, yet I have found great advantages by
it. These, I well know, are to be imputed to the mere mercy and goodness of
GOD, because we can do nothing without Him; and I still less than any. But
when we are faithful to keep ourselves in His holy Presence, and set Him
always before us, this not only hinders our offending Him, and doing
anything that may displease Him, at least wilfully, but it also begets in us
a holy freedom, and if I may so speak, a familiarity with GOD, wherewith we
ask, and that successfully, the graces we stand in need of. In fine, by
often repeating these acts, they become habitual, and the presence of GOD is
rendered as it were natural to us. Give Him thanks, if you please, with me,
for His great goodness towards me, which I can never sufficiently admire,
for the many favours He has done to so miserable a sinner as I am. May all
things praise Him. Amen.
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SECOND LETTER

Difference between himself and others. * Faith alone consistently and
persistently. * Deprecates this state being considered a delusion.

NOT finding my manner of life in books, although I have no difficulty about
it, yet, for greater security, I shall be glad to know your thoughts
concerning it.

In a conversation some days since with a person of piety, he told me the
spiritual life was a life of grace, which begins with servile fear, which is
increased by hope of eternal life, and which is consummated by pure love;
that each of these states had its different stages, by which one arrives at
last at that blessed consummation.

I have not followed all these methods. On the contrary, from I know not what
instincts, I found they discouraged me. This was the reason why, at my
entrance into religion, I took a resolution to give myself up to GOD, as the
best satisfaction I could make for my sins; and, for the love of Him, to
renounce all besides.

For the first years, I commonly employed myself during the time set apart
for devotion, with the thoughts of death, judgement, hell, heaven, and my
sins. Thus I continued some years applying my mind carefully the rest of the
day, and even in the midst of my business, to the presence of GOD, whom I
considered always as with me, often as in me.

At length I came insensibly to do the same thing during my set time of
prayer, which caused in me great delight and consolation. This practice
produced in me so high an esteem for GOD, that faith alone was capable to
satisfy me in that point. [I suppose he means that all distinct notions he
could form of GOD were unsatisfactory, because he perceived them to be
unworthy of GOD, and therefore his mind was not to be satisfied but by the
views of faith, which apprehends GOD as infinite and incomprehensible, as He
is in Himself, and not as He can be conceived by human ideas.]

Such was my beginning; and yet I must tell you, that for the first ten years
I suffered much: the apprehension that I was not devoted to GOD, as I wished
to be, my past sins always present to my mind, and the great unmerited
favours which GOD did me, were the matter and source of my sufferings.
During this time I fell often, and rose again presently. It seemed to me
that the creatures, reason, and GOD Himself were against me; And faith alone
for me. I was troubled sometimes with thoughts, that to believe I had
received such favours was an effect of my presumption, which pretended to be
at once where others arrive with difficulty; at other times that it was a
wilful delusion, and that there was no salvation for me.

When I thought of nothing but to end my days in these troubles (which did
not at all diminish the trust I had in GOD, and which served only to
increase my faith), I found myself changed all at once; and my soul, which
till that time was in trouble, felt a profound inward peace, as if she were
in her centre and place of rest.

Ever since that time I walk before GOD simply, in faith, with humility and
with love; and I apply myself diligently to do nothing and think nothing
which may displease Him. I hope that when I have done what I can, He will do
with me what He pleases.

As for what passes in me at present, I cannot express it. I have no pain or
difficulty about my state, because I have no will but that of GOD, which I
endeavour to accomplish in all things, and to which I am so resigned, that I
would not take up a straw from the ground against His order, or from any
other motive but purely that of love to Him.

I have quitted all forms of devotion and set prayers but those to which my
state obliges me. And I make it my business only to persevere in His holy
presence, wherein I keep myself by a simple attention, and a general fond
regard to GOD, which I may call an actual presence of GOD; or, to speak
better, an habitual, silent, and secret conversation of the soul with GOD,
which often causes in me joys and raptures inwardly, and sometimes also
outwardly, so great that I am forced to use means to moderate them, and
prevent their appearance to others.

In short, I am assured beyond all doubt, that my soul has been with GOD
above these thirty years. I pass over many things, that I may not be tedious
to you, yet I think it proper to inform you after what manner I consider
myself before GOD, whom I behold as my King.

I consider myself as the most wretched of men, full of sores and corruption,
and who has committed all sorts of crimes against his King; touched with a
sensible regret I confess to Him all my wickedness, I ask His forgiveness, I
abandon myself in His hands, that He may do what He pleases with me. This
King, full of mercy and goodness, very far from chastising me, embraces me
with love, makes me eat at His table, serves me with His own hands, gives me
the key of His treasures; He converses and delights Himself with me
incessantly, in a thousand and a thousand ways, and treats me in all
respects as His favourite. It is thus I consider myself from time to time in
His holy presence.

My most usual method is this simple attention, and such a general passionate
regard to GOD; to whom I find myself often attached with greater sweetness
and delight than that of an infant at the mothers breast: so that if I dare
use the expression, I should choose to call this state the bosom of GOD, for
the inexpressible sweetness which I taste and experience there. If sometimes
my thoughts wander from it by necessity or infirmity, I am presently
recalled by inward motions, so charming and delicious that I am ashamed to
mention them.

I desire your reverence to reflect rather upon my great wretchedness, of
which you are fully informed, than upon the great favours which GOD does me,
all unworthy and ungrateful as I am.

As for my set hours of prayer, they arc only a continuation of the same
exercise. Sometimes I consider myself there, as a stone before a carver,
whereof he is to make a statue: presenting myself thus before GOD, I desire
Him to make His perfect image in my soul, and render me entirely like
Himself.

At other times, when I apply myself to prayer, I feel all my spirit and all
my soul lift itself up without any care or effort of mine; and it continues
as it were suspended and firmly fixed in GOD, as in its centre and place of
rest.

I know that some charge this state with inactivity, delusion, and self-love:
I confess that it is a holy inactivity, and would be a happy self-love, if
the soul in that state were capable of it; because in effect, while she is
in this repose, she cannot be disturbed by such acts as she was formerly
accustomed to, and which were then her support, but would now rather hinder
than assist her.

Yet I cannot bear that this should be called delusion; because the soul
which thus enjoys GOD desires herein nothing but Him. If this be delusion in
me, it belongs to GOD to remedy it. Let Him do what He pleases with me: I
desire only Him, and to be wholly devoted Him.

You will, however, oblige me in sending me your opinion, to which I always
pay a great deference, for I have a singular esteem for your reverence, and
am yours in our Lord.
_________________________________________________________________

THIRD LETTER

For a soldier friend whom he encourages to trust in God.

WE have a GOD who is infinitely gracious, and knows all our wants. I always
thought that He would reduce you to extremity. He will come in His own time,
and when you least expect it. Hope in Him more than ever: thank Him with me
for the favours He does you, particularly for the fortitude and patience
which He gives you in your afflictions: it is a plain mark of the care He
takes of you; comfort yourself then with Him, and give thanks for all.

I admire also the fortitude and bravery of M. . GOD has given him a good
disposition, and a good will; but there is in him still a little of the
world, and a great deal of youth. I hope the affliction which GOD has sent
him will prove a wholesome remedy to him, and make him enter into himself;
it is an accident very proper to engage him to put all his trust in Him, who
accompanies him everywhere: let him think of Him the oftenest he can,
especially in the greatest dangers. A little lifting up the heart suffices;
a little remembrance of GOD, one act of inward worship, though upon a march,
and sword in hand, are prayers which, however short, are nevertheless very
acceptable to GOD; and far from lessening a soldiers courage in occasions
of danger, they best serve to fortify it.

Let him then think of GOD the most he can; let him accustom himself, by
degrees, to this small but holy exercise; nobody perceives it, and nothing
is easier than to repeat often in the day these little internal adorations.
Recommend to him, if you please, that he think of GOD the most he can, in
the manner here directed; it is very fit and most necessary for a soldier,
who is daily exposed to dangers of life, and often of his salvation. I hope
that GOD will assist him and all the family, to whom I present my service,
being theirs and yours.
_________________________________________________________________

FOURTH LETTER

Writes of himself as of a third person, and encourages his correspondent
to press on to fuller practising of the Presence of God.

I HAVE taken this opportunity to communicate to you the sentiments of one of
our society concerning the admirable effects and continual assistances which
he receives from the presence of GOD. Let you and me both profit by them.

You must know, his continual care has been, for above forty years past that
he has spent in religion, to be always with GOD; and to do nothing, say
nothing, and think nothing which may displease Him; and this without any
other view than purely for the love of Him, and because He deserves
infinitely more.

He is now so accustomed to that Divine presence, that he receives from it
continual succours upon all occasions. For about thirty years, his soul has
been filled with joys so continual, and sometimes so great, that he is
forced to use means to moderate them, and to hinder their appearing
outwardly.

If sometimes he is a little too much absent from that Divine presence, GOD
presently makes Himself to be felt in his soul to recall him; which often
happens when he is most engaged in his outward business: he answers with
exact fidelity to these inward drawings, either by an elevation of his heart
towards GOD, or by a meek and fond regard to Him, or by such words as love
forms upon these occasions; as for instance, My GOD, here I am all devoted
to Thee: LORD, make me according to Thy heart. And then it seems to him (as
in effect he feels it) that this GOD of love, satisfied with such few words,
reposes again, and rests in the depth and centre of his soul. The experience
of these things gives him such an assurance that GOD is always in the depth
or bottom of his soul, and renders him incapable of doubting it, upon any
account whatever.

Judge by this what content and satisfaction he enjoys, while he continually
finds in himself so great a treasure: he is no longer in an anxious search
after it, but has it open before him, and may take what he pleases of it.

He complains much of our blindness; and cries often that we are to be pitied
who content ourselves with so little. GOD, saith he, has infinite treasure
to bestow, and we take up with a little sensible devotion which passes in a
moment. Blind as we are, we hinder GOD, and stop the current of His graces.
But when He finds a soul penetrated with a lively faith, He pours into it
His graces and favours plentifully; there they flow like a torrent, which,
after being forcibly stopped against its ordinary course, when it has found
a passage, spreads itself with impetuosity and abundance.

Yes, we often stop this torrent, by the little value we set upon it. But let
us stop it no more: let us enter into ourselves and break down the bank
which hinders it. Let us make way for grace; let us redeem the lost time,
for perhaps we have but little left; death follows us close, let us be well
prepared for it; for we die but once, and a miscarriage there is
irretrievable.

I say again, let us enter into ourselves. The time presses: there is no room
for delay; our souls are at stake. I believe you have taken such effectual
measures, that you will not be surprised. I commend you for it, it is the
one thing necessary: we must, nevertheless, always work at it, because not
to advance, in the spiritual life, is to go back. But those who have the
gale of the HOLY SPIRIT go forward even in sleep. If the vessel of our soul
is still tossed with winds and storms, let us awake the LORD, who reposes in
it, and He will quickly calm the sea.

I have taken the liberty to impart to you these good sentiments, that you
may compare them with your own: they will serve again to kindle and inflame
them, if by misfortune (which GOD forbid, for it would be indeed a great
misfortune) they should be, though never so little, cooled. Let us then both
recall our first fervours. Let us profit by the example and the sentiments
of this brother, who is little known of the world, but known of GOD, and
extremely caressed by Him. I will pray for you; do you pray instantly for
me, who am yours in our LORD.
_________________________________________________________________

FIFTH LETTER

Prayer for a sister who is about to make a vow and profession. * A fresh
insisting upon the necessity and virtue of practising the Presence of God.

I RECEIVED this day two books and a letter from Sister, who is preparing to
make her profession, and upon that account desires the prayers of your holy
society, and yours in particular. I perceive that she reckons much upon
them; pray do not disappoint her. Beg of GOD that she may make her sacrifice
in the view of His love alone, and with a firm resolution to be wholly
devoted to Him.

I will send you one of those books which treat of the presence of GOD; a
subject which, in my opinion, contains the whole spiritual life; and it
seems to me that whoever duly practises it will soon become spiritual.

I know that for the right practice of it, the heart must be empty of all
other things; because GOD will possess the heart alone; and as He cannot
possess it alone, without emptying it of all besides, so neither can He act
there, and do in it what He pleases, unless it be left vacant to Him.

There is not in the world a kind of life more sweet and delightful, than
that of a continual conversation with GOD: those only can comprehend it who
practise and experience it; yet I do not advise you to do it from that
motive; it is not pleasure which we ought to seek in this exercise; but let
us do it from a principle of love, and because GOD would have us.

Were I a preacher, I should above all other things preach the practice of
the presence of GOD; and were I a director, I should advise all the world to
do it: so necessary do I think it, and so easy too.

Ah! knew we but the want we have of the grace and assistance of GOD, we
should never lose sight of Him, no, not for a moment. Believe me; make
immediately a holy and firm resolution never more wilfully to forget Him,
and to spend the rest of your days in His sacred presence, deprived for the
love of Him, if He thinks fit, of all consolations.

Set heartily about this work, and if you do it as you ought, be assured that
you will soon find the effects of it. I will assist you with my prayers,
poor as they are: I recommend myself earnestly to yours, and those of your
holy society.
_________________________________________________________________

SIXTH LETTER

To a member of the order who had received from him a book, and to whom he
again enlarges on his favourite topic. * Encouragement to persevere.

I HAVE received from Mrs. - the things which you gave her for me. I wonder
that you have not given me your thoughts of the little book I sent to you,
and which you must have received. Pray set heartily about the practice of it
in your old age; it is better late than never.

I cannot imagine how religious persons can live satisfied without the
practice of the presence of GOD. For my part I keep myself retired with Him
in the depth of centre of my soul as much as I can; and while I am so with
Him I fear nothing; but the least turning from Him is insupportable.

This exercise does not much fatigue the body: it is, however, proper to
deprive it sometimes, nay often, of many little pleasures which are innocent
and lawful: for GOD will not permit that a soul which desires to be devoted
entirely to Him should take other pleasures than with Him; that is more than
reasonable.

I do not say that therefore we must put any violent constraint upon
ourselves. No, we must serve GOD in a holy freedom, we must do our business
faithfully, without trouble or disquiet; recalling our mind to GOD mildly
and with tranquillity, as often as we find it wandering from Him.

It is, however, necessary to put our whole trust in GOD, laying aside all
other cares, and even some particular forms of devotion, though very good in
themselves, yet such as one often engages in unreasonably: because those
devotions are only means to attain to the end; so when by this exercise of
the presence of GOD we are with Him who is our end, it is then useless to
return to the means; but we may continue with Him our commerce of love,
persevering in His holy presence: one while by an act of praise, of
adoration, or of desire; one while by an act of resignation, or
thanksgiving; and in all the manner which our spirit can invent.

Be not discouraged by the repugnance which you may find in it from nature;
you must do yourself violence. At the first, one often thinks it lost time;
but you must go on, and resolve to persevere in it to death, notwithstanding
all the difficulties that may occur. I recommend myself to the prayers of
your holy society, and yours in particular. I am yours in our LORD.
_________________________________________________________________

SEVENTH LETTER

At the age of nearly fourscore exhorts his correspondent, who is
sixty-four, to live and die with God and promises and asks for prayer.

I PITY you much. It will be of great importance if you can leave the care of
your affairs to, and spend the remainder of your life only in worshipping
GOD. He requires no great matters of us; a little remembrance of Him from
time to time, a little adoration: sometimes to pray for His grace, sometimes
to offer Him your sufferings, and sometimes to return Him thanks for the
favours He has given you, and still gives you, in the midst of your
troubles, and to console yourself with Him the oftenest you can. Lift up
your heart to Him, sometimes even at your meals, and when you are in
company: the least little remembrance will always be acceptable to Him. You
need not cry very loud; He is nearer to us than we are aware of.

It is not necessary for being with GOD to be always at church; we may make
an oratory of our heart, wherein to retire from time to time, to converse
with Him in meekness, humility, and love. Every one is capable of such
familiar conversation with GOD, some more, some less: He knows what we can
do. Let us begin then; perhaps He expects but one generous resolution on our
part. Have courage. We have but little time to live; you are near
sixty-four, and I am almost eighty. Let us live and die with GOD: sufferings
will be sweet and pleasant to us, while we are with Him: and the greatest
pleasures will be, without Him, a cruel punishment to us. May He be blessed
for all. Amen.

Use yourself then by degrees thus to worship Him, to beg His grace, to offer
Him your heart from time to time, in the midst of your business, even every
moment if you can. Do not always scrupulously confine yourself to certain
rules, or particular forms of devotion; but act with a general confidence in
GOD, with love and humility. You may assure - of my poor prayers, and that I
am their servant, and yours particularly.
_________________________________________________________________

EIGHTH LETTER

Concerning wandering thoughts in prayer.

YOU tell me nothing new: you are not the only one that is troubled with
wandering thoughts. Our mind is extremely roving; but as the will is
mistress of all our faculties, she must recall them, and carry them to GOD,
as their last end.

When the mind, for want of being sufficiently reduced by recollection, at
our first engaging in devotion, has contracted certain bad habits of
wandering and dissipation, they are difficult to overcome, and commonly draw
us, even against our wills, to the things of the earth.

I believe one remedy for this is, to confess our faults, and to humble
ourselves before GOD. I do not advise you to use multiplicity of words in
prayer; many words and long discourses being often the occasions of
wandering: hold yourself in prayer before GOD, like a dumb or paralytic
beggar at a rich mans gate: let it be your business to keep your mind in
the presence of the LORD. If it sometimes wander, and withdraw itself from
Him, do not much disquiet yourself for that; trouble and disquiet serve
rather to distract the mind, than to re-collect it; the will must bring it
back in tranquillity; if you persevere in this manner, GOD will have pity on
you.

One way to re-collect the mind easily in the time of prayer, and preserve it
more in tranquillity, is not to let it wander too far at other times: you
should keep it strictly in the presence of GOD; and being accustomed to
think of Him often, you will find it easy to keep your mind calm in the time
of prayer, or at least to recall it from its wanderings.

I have told you already at large, in my former letters, of the advantages we
may draw from this practice of the presence of GOD: let us set about it
seriously and pray for one another.
_________________________________________________________________

NINTH LETTER

Enclosing a letter to a corresponding sister, whom he regards with respect
tinged with fear. * His old theme concisely put.

THE enclosed is an answer to that which I received from - ; pray deliver it
to her. She seems to me full of good will, but she would go faster than
grace. One does not

become holy all at once. I recommend her to you: we ought to help one
another by our advice, and yet more by our good examples. You will oblige me
to let me hear of her from time to time, and whether she be very fervent and
very obedient.

Let us thus think often that our only business in this life is to please
GOD, that perhaps all besides is but folly and vanity. You and I have lived
above forty years in religion [i.e., a monastic life]. Have we employed them
in loving and serving GOD, who by His mercy has called us to this state and
for that very end? I am filled with shame and confusion, when I reflect on
the one hand upon the great favours which GOD has done, and incessantly
continues to do, me; and on the other, upon the ill use I have made of them,
and my small advancement in the way of perfection.

Since by His mercy He gives us still a little time, let us begin in earnest,
let us repair the lost time, let us return with a full assurance to that
FATHER of mercies, who is always ready to receive us affectionately. Let us
renounce, let us generously renounce, for the love of Him, all that is not
Himself; He deserves infinitely more. Let us think of Him perpetually. Let
us put all our trust in Him: I doubt not but we shall soon find the effects
of it, in receiving the abundance of His grace, with which we can do all
things, and without which we can do nothing but sin.

We cannot escape the dangers which abound in life, without the actual and
continual help of GOD; let us then pray to Him for it continually. How can
we pray to Him without being with Him? How can we be with Him but in
thinking of Him often? And how can we often think of Him, but by a holy
habit which we should form of it? You will tell me that I am always saying
the same thing: it is true, for this is the best and easiest method I know;
and as I use no other, I advise all the world to it. We must know before we
can love. In order to know GOD, we must often think of Him; and when we come
to love Him, we shall then also think of Him often, for our heart will be
with our treasure. This is an argument which well deserves your
consideration.
_________________________________________________________________

TENTH LETTER

Has difficulty, but sacrifices his will, to write as requested. * The loss
of a friend may lead to acquaintance with the Friend.

I HAVE had a good deal of difficulty to bring myself to write to M. -, and I
do it now purely because you and Madam desire me. Pray write the directions
and send it to him. I am very well pleased with the trust which you have in
GOD: I wish that He may increase it in you more and more: we cannot have too
much in so good and faithful a Friend, who will never fail us in this world
nor in the next.

If M. - makes his advantage of the loss he has had, and puts all his
confidence in GOD, He will soon give him another friend, more powerful and
more inclined to serve him. He disposes of hearts as He pleases. Perhaps M.
- was too much attached to him he has lost. We ought to love our friends,
but without encroaching upon the love of GOD, which must be the principal.

Pray remember what I have recommended to you, which is, to think often on
GOD, by day, by night, in your business, and even in your diversions. He is
always near you and with you; leave Him not alone. You would think it rude
to leave a friend alone, who came to visit you: why then must GOD be
neglected? Do not then forget Him, but think on Him often, adore Him
continually live and die with Him; this is the glorious employment of a
Christian; in a word, this is our profession, if we do not know it we must
learn it. I will endeavour to help you with my prayers, and am yours in our
LORD.
_________________________________________________________________

ELEVENTH LETTER

To one who is in great pain. God is the Physician of body and of soul. *
Feels that he would gladly suffer at His wish.

I DO not pray that you may be delivered from your pains; but I pray GOD
earnestly that He would give you strength and patience to bear them as long
as He pleases. Comfort yourself with Him who holds you fastened to the
cross: He will loose you when He thinks fit. Happy those who suffer with
Him: accustom yourself to suffer in that manner, and seek from Him the
strength to endure as much, and as long, as He shall judge to be necessary
for you. The men of the world do not comprehend these truths, nor is it to
be wondered at, since they suffer like what they are, and not like
Christians: they consider sickness as a pain to nature, and not as a favour
from GOD; and seeing it only in that light, they find nothing in it but
grief and distress. But those who consider sickness as coming from the hand
of GOD, as the effects of His mercy, and the means which He employs for
their salvation, commonly find in it great sweetness and sensible
consolation.

I wish you could convince yourself that GOD is often (in some sense) nearer
to us and more effectually present with us, in sickness than in health. Rely
upon no other Physician, for, according to my apprehension, He reserves your
cure to Himself. Put then all your trust in Him, and you will soon find the
effects of it in your recovery, which we often retard, by putting greater
confidence in physic than in GOD.

Whatever remedies you make use of, they will succeed only so far as He
permits. When pains come from GOD, He only can cure them. He often sends
diseases of the body, to cure those of the soul. Comfort yourself with the
sovereign Physician both of soul and body.

I foresee that you will tell me that I am very much at my ease, that I eat
and drink at the table of the LORD. YOU have reason: but think you that it
would be a small pain to the greatest criminal in the world, to eat at the
kings table, and be served by him, and notwithstanding such favours to be
without assurance of pardon? I believe he would feel exceeding great
uneasiness, and such as nothing could moderate, but only his trust in the
goodness of his sovereign. So I assure you, that whatever pleasures I taste
at the table of my King, yet my sins, ever present before my eyes, as well
as the uncertainty of my pardon, torment me, though in truth that torment
itself is pleasing.

Be satisfied with the condition in which GOD places you: however happy you
may think me, I envy you. Pains and suffering would be a paradise to me,
while I should suffer with my GOD; and the greatest pleasure would be hell
to me, if I could relish them without Him; all my consolation would be to
suffer something for His sake.

I must, in a little time, go to GOD. What comforts me in this life is, that
I now see Him by faith; and I see Him in such a manner as might make me say
sometimes, I believe no more, but I see. I feel what faith teaches us, and,
in that assurance and that practice of faith, I will live and die with Him.

Continue then always with GOD:tis the only support and comfort for your
affliction. I shall beseech Him to be with you. I present my service.
_________________________________________________________________

TWELFTH LETTER

To the same correspondent probably, and expresses his own abiding comfort
through faith.

IF we were well accustomed to the exercise of the presence of GOD, all
bodily diseases would be much alleviated thereby. GOD often permits that we
should suffer a little, to purify our souls, and oblige us to continue with
Him.

Take courage, offer Him your pains incessantly, pray to Him for strength to
endure them. Above all, get a habit of entertaining yourself often with GOD,
and forget Him the least you can. Adore Him in your infirmities, offer
yourself to Him from time to time; and, in the height of your sufferings,
beseech Him humbly and affectionately (as a child his father) to make you
conformable to His holy will. I shall endeavour to assist you with my poor
prayers.

GOD has many ways of drawing us to Himself. He sometimes hides Himself from
us: but faith alone, which will not fail us in time of need, ought to be our
support, and the foundation of our confidence, which must be all in GOD.

I know not how GOD will dispose of me: I am always happy: all the world
suffer; and I, who deserve the severest discipline, feel joys so continual,
and so great, that I can scarce contain them.

I would willingly ask of GOD a part of your sufferings, but that I know my
weakness, which is so great, that if He left me one moment to myself, I
should be the most wretched man alive. And yet I know not how He can leave
me alone, because faith gives me as strong a conviction as sense can do,
that He never forsakes us, till we have first forsaken Him. Let us fear to
leave Him. Let us be always with Him. Let us live and die in His presence.
Do you pray for me, as I for you.
_________________________________________________________________

THIRTEENTH LETTER

To the same he exhorts for fuller and entire confidence in God, for body
and soul.

I AM in pain to see you suffer so long; what gives me some ease, and
sweetens the feeling I have of your griefs, is that they are proofs of
GODs love towards you: see them in that view, and you will bear them more
easily. As your case is,tis my opinion that you should leave off human
remedies, and resign yourself entirely to the providence of GOD; perhaps He
stays only for that resignation and a perfect trust in Him to cure you.
Since notwithstanding all your cares, physic has hitherto proved
unsuccessful, and your malady still increases, it will not be tempting GOD
to abandon yourself in His hands, and expect all from Him.

I told you, in my last, that He sometimes permits bodily diseases to cure
the distempers of the soul. Have courage then: make a virtue of necessity:
ask of GOD, not deliverance from your pains, but strength to bear
resolutely, for the love of Him, all that He should please, and as long as
He shall please.

Such prayers, indeed, are a little hard to nature, but most acceptable to
GOD, and sweet to those that love Him. Love sweetens pains; and when one
loves GOD, one suffers for His sake with joy and courage. Do you so, I
beseech you; comfort yourself with Him, who is the only Physician of all our
maladies. He is the FATHER of the afflicted, always ready to help us. He
loves us infinitely more than we imagine: love Him then, and seek not
consolation elsewhere: I hope you will soon receive it. Adieu. I will help
you with my prayers, poor as they are, and shall be, always, yours in our
LORD.
_________________________________________________________________

FOURTEENTH LETTER

Gratitude, for mercies to his correspondent, and measure of relief while
he has himself been near death, but with consolation in his suffering.

I RENDER thanks to our LORD, for having relieved you a little, according to
your desire. I have been often near expiring, though I was never so much
satisfied as then. Accordingly I did not pray for any relief, but I prayed
for strength to suffer with courage, humility, and love. Ah, how sweet is it
to suffer with GOD! however great the sufferings may be, receive them with
love.Tis paradise to suffer and be with Him; so that if in this life we
would enjoy the peace of paradise, we must accustom ourselves to a familiar,
humble, affectionate conversation with Him: we must hinder our spirits
wandering from Him upon any occasion: we must make our heart a spiritual
temple, wherein to adore Him incessantly: we must watch continually over
ourselves, that we may not do, nor say, nor think anything that may
displease Him. When our minds are thus employed about GOD, suffering will
become full of unction and consolation.

I know that to arrive at this state, the beginning is very difficult; for we
must act purely in faith. But though it is difficult, we know also that we
can do all things with the grace of GOD, which He never refuses to them who
ask it earnestly. Knock, persevere in knocking, and I answer for it that He
will open to you in His due time, and grant you all at once what He has
deferred during many years. Adieu. Pray to Him for me, as I pray to Him for
you. I hope to see Him quickly.
_________________________________________________________________

FIFTEENTH LETTER

From his death-bed. * Repeats the same exhortation to knowledge, that we
may love.

GOD knoweth best what is needful for us, and all that He does is for our
good. If we knew how much He loves us, we should be always ready to receive
equally and with indifference from His hand the sweet and the bitter; all
would please that came from Him. The sorest afflictions never appear
intolerable, but when we see them in the wrong light. When we see them in
the hand of GOD, who dispenses them: when we know that it is our loving
FATHER, who abases and distresses us: our sufferings will lose their
bitterness, and become even matter of consolation.

Let all our employment be to know GOD: the more one knows Him, the more one
desires to know Him. And as knowledge is commonly the measure of love, the
deeper and more extensive our knowledge shall be, the greater will be our
love: and if our love of GOD were great we should love Him equally in pains
and pleasures.

Let us not amuse ourselves to seek or to love GOD for any sensible favours
(how elevated soever) which He has or may do us. Such favours, though never
so great, cannot bring us so near to GOD as faith does in one simple act.
Let us seek Him often by faith: He is within us; seek Him not elsewhere. Are
we not rude and deserve blame, if we leave Him alone, to busy ourselves
about trifles, which do not please Him and perhaps offend Him? ‘Tis to be
feared these trifles will one day cost us dear.

Let us begin to be devoted to Him in good earnest. Let us cast everything
besides out of our hearts; He would possess them alone. Beg this favour of
Him. If we do what we can on our parts, we shall soon see that change
wrought in us which we aspire after. I cannot thank Him sufficiently for the
relaxation He has vouchsafed you. I hope from His mercy the favour to see
Him within a few days. Let us pray for one another.

[He took to his bed two days after and died within the week.]
_________________________________________________________________

Indexes
_________________________________________________________________

Index of Scripture References

Isaiah

[1]6:16 [2]6:16

Galatians

[3]1:10

Ephesians

[4]6:5 [5]6:6