{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_13871/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_13871","id":"gutenberg_13871","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/13871","summary":null,"tags":["Category: Essays, Letters & Speeches","Category: History - Early Modern (c. 1450-1750)","Category: Philosophy & Ethics","Category: Religion/Spirituality","Christian life -- Catholic authors","Christianity","Spiritual life -- Catholic Church"],"text":"THE PRACTICE OF THE PRESENCE\n\nOF GOD THE BEST RULE\n\nOF A HOLY LIFE.\n\n\nBROTHER LAWRENCE.\n\n\nBeing Conversations and Letters of Nicholas Herman, of Lorraine\n(Brother Lawrence). _Translated from the French._\n\n\nFLEMING H. REVELL COMPANY,\n\nNEW YORK.  CHICAGO.   TORONTO.\n\n_Publishers of Evangelical Literature._\n\n\n\n\nPREFACE.\n\n\n\nThis book consists of notes of several conversations had with, and\nletters written by Nicholas Herman, of Lorraine, a lowly and unlearned\nman, who, after having been a footman and soldier, was admitted a Lay\nBrother among the barefooted Carmelites at Paris in 1666, and was\nafterwards known as \"Brother Lawrence.\"\n\nHis conversion, which took place when he was about eighteen years old,\nwas the result, under God, of the mere sight in midwinter, of a dry\nand leafless tree, and of the reflections it stirred respecting the\nchange the coming spring would bring. From that time he grew eminently\nin the knowledge and love of GOD, endeavoring constantly to walk \"_as\nin His presence_.\" No wilderness wanderings seem to have intervened\nbetween the Red Sea and the Jordan of his experience. A wholly\nconsecrated man, he lived his Christian life through as a pilgrim--as\na steward and not as an owner, and died at the age of eighty, leaving\na name which has been as \"ointment poured forth.\"\n\nThe \"Conversations\" are supposed to have been written by M. Beaufort,\nGrand Vicar to M. de Chalons, formerly Cardinal de Noailles, by whose\nrecommendation the letters were first published.\n\nThe book has, within a short time, gone through repeated English and\nAmerican editions, and has been a means of blessing to many souls. It\ncontains very much of that wisdom which only lips the Lord has touched\ncan express, and which only hearts He has made teachable can receive.\n\nMay this edition also be blessed by GOD, and redound to the praise of\nthe glory of His grace.\n\n\n\n\nCONVERSATIONS.\n\n\n\nFIRST CONVERSATION.\n\n\nThe first time I saw _Brother Lawrence_, was upon the 3d of August,\n1666. He told me that GOD had done him a singular favor, in his\nconversion at the age of eighteen.\n\nThat in the winter, seeing a tree stripped of its leaves, and\nconsidering that within a little time the leaves would be renewed and\nafter that the flowers and fruit appear, he received a high view of\nthe Providence and Power of GOD, which has never since been effaced\nfrom his soul. That this view had perfectly set him loose from the\nworld, and kindled in him such a love for GOD, that he could not tell\nwhether it had increased during the more than forty years he had lived\nsince.\n\nThat he had been footman to M. Fieubert, the treasurer, and that he\nwas a great awkward fellow who broke everything.\n\nThat he had desired to be received into a monastery, thinking that he\nwould there be made to smart for his awkwardness and the faults he\nshould commit, and so he should sacrifice to GOD his life, with its\npleasures: but that God had disappointed him, he having met with\nnothing but satisfaction in that state.\n\nThat we should establish ourselves in a sense of GOD'S Presence, by\ncontinually conversing with Him. That it was a shameful thing to quit\nHis conversation, to think of trifles and fooleries.\n\nThat we should feed and nourish our souls with high notions of GOD;\nwhich would yield us great joy in being devoted to Him.\n\nThat we ought to _quicken_, i.e., _to enliven, our faith_. That it was\nlamentable we had so little; and that instead of taking _faith_ for\nthe rule of their conduct, men amused themselves with trivial\ndevotions, which changed daily. That the way of Faith was the spirit\nof the Church, and that it was sufficient to bring us to a high degree\nof perfection.\n\nThat we ought to give ourselves up to GOD, with regard both to things\ntemporal and spiritual, and seek our satisfaction only in the\nfulfilling of His will, whether he lead us by suffering or by\nconsolation, for all would lie equal to a soul truly resigned. That\nthere needed fidelity in those dryness, or insensibilities and\nirksomenesses in prayer, by which GOD tries our love to him; that\n_then_ was the time for us to make good and effectual acts of\nresignation, whereof one alone would oftentimes very much promote our\nspiritual advancement.\n\nThat as for the miseries and sins he heard of daily in the world, he\nwas so far from wondering at them, that, on the contrary, he was\nsurprised that there were not more, considering the malice sinners\nwere capable of; that for his part he prayed for them; but knowing\nthat GOD could remedy the mischiefs they did when He pleased, he gave\nhimself no farther trouble.\n\nThat to arrive at such resignation as GOD requires, we should watch\nattentively over all the passions which mingle as well in spiritual\nthings as in those of a grosser nature; that GOD would give light\nconcerning those passions to those who truly desire to serve Him. That\nif this was my design, viz., sincerely to serve GOD, I might come to\nhim (B. Lawrence) as often as I pleased, without any Fear of being\ntroublesome; but if not, that I ought no more to visit him.\n\n\n\nSECOND CONVERSATION.\n\n\nThat he had always been governed by love, without selfish views; and\nthat having resolved to make the love of GOD the _end_ of all his\nactions, he had found reasons to be well satisfied with his method.\nThat he was pleased when he could take up a straw from the ground for\nthe love of GOD, seeking Him only, and nothing else, not even His\ngifts.\n\nThat he had been long troubled in mind from a certain belief that he\nshould be damned; that all the men in the world could not have\npersuaded him to the contrary; but that he had thus reasoned with\nhimself about it: _I engaged in a religious life only for the love of_\nGOD, _and I have endeavored to act only for Him; whatever becomes of\nme, whether I be lost or saved, I will always continue to act purely\nfor the love of_ GOD. _I shall have this good at least, that till\ndeath I shall have done all that is in me to love Him_. That this\ntrouble of mind had lasted four years; during which time he had\nsuffered much. But that at last he had seen that this trouble arose\nfrom want of faith; and that since then he had passed his life in\nperfect liberty and continual joy. That he had placed his sins betwixt\nhim and GOD, as it were, to tell Him that he did not deserve His\nfavors, but that GOD still continued to bestow them in abundance.\n\nThat in order to form a habit of conversing with GOD continually, and\nreferring all we do to Him, we must at first apply to Him with some\ndiligence: but that after a little care we should find His love\ninwardly excite us to it without any difficulty.\n\nThat he expected after the pleasant days GOD had given him, he should\nhave his turn of pain and suffering; but that he was not uneasy about\nit, knowing very well, that as he could do nothing of himself, GOD\nwould not fail to give him the strength to bear it.\n\nThat when an occasion of practicing some virtue offered, he addressed\nhimself to GOD, saying, LORD, _I cannot do this unless Thou enablest\nme_: and that then he received strength more than sufficient.\n\nThat when he had failed in his duty, he only confessed his fault,\nsaying to GOD, _I shall never do otherwise, if You leave me to myself;\nit is You who must hinder my falling, and mend what is amiss_. That\nafter this, he gave himself no further uneasiness about it.\n\nThat we ought to act with GOD in the greatest simplicity, speaking to\nHim frankly and plainly, and imploring His assistance in our affairs,\njust as they happen. That GOD never failed to grant it, as he had\noften experienced.\n\nThat he had been lately sent into Burgundy, to buy the provision of\nwine for the society, which was a very unwelcome task for him, because\nhe had no turn for business, and because he was lame and could not go\nabout the boat but by rolling himself over the casks. That however he\ngave himself no uneasiness about it, nor about the purchase of the\nwine. That he said to GOD, _It was His business he was about_, and\nthat he afterwards found it very well performed. That he had been sent\ninto Auvergne, the year before, upon the same account; that he could\nnot tell how the matter passed, but that it proved very well.\n\nSo, likewise, in his business in the kitchen (to which he had\nnaturally a great aversion), having accustomed himself to do\neverything there for the love of GOD, and with prayer, upon all\noccasions, for His grace to do his work well, he had found everything\neasy, during fifteen years that he had been employed there.\n\nThat he was very well pleased with the post he was now in; but that he\nwas as ready to quit that as the former, since he was always pleasing\nhimself in every condition, by doing little things for the love of\nGOD.\n\nThat with him the set times of prayer were not different from other\ntimes; that he retired to pray, according to the directions of his\nSuperior, but that he did not want such retirement, nor ask for it,\nbecause his greatest business did not divert him from GOD.\n\nThat as he knew his obligation to love GOD in all things, and as he\nendeavored so to do, he had no need of a director to advise him, but\nthat he needed much a Confessor to absolve him. That he was very\nsensible of his faults, but not discouraged by them; that he confessed\nthem to GOD, but did not plead against Him to excuse them. When he had\nso done, he peaceably resumed his usual practice of love and\nadoration.\n\nThat in his trouble of mind, he had consulted nobody, but knowing only\nby the light of faith that GOD was present, he contented himself with\ndirecting all his actions to Him, _i.e._, doing them with a desire to\nplease Him, let what would come of it.\n\nThat useless thoughts spoil all: that the mischief began there; but\nthat we ought to reject them, as soon as we perceived their\nimpertinence to the matter in hand, or our salvation; and return to\nour communion with GOD.\n\nThat at the beginning he had often passed his time appointed for\nprayer, in rejecting wandering thoughts, and falling back into them.\nThat he could never regulate his devotion by certain methods as some\ndo. That nevertheless, at first he had _meditated_ for some time, but\nafterwards that went off, in a manner he could give no account of.\n\nThat all bodily mortifications and other exercises are useless, except\nas they serve to arrive at the union with GOD by love; that he had\nwell considered this, and found it the shortest way to go straight to\nHim by a continual exercise of love, and doing all things for His\nsake.\n\nThat we ought to make a great difference between the acts of the\n_understanding_ and those of the _will_: that the first were\ncomparatively of little value, and the others, all. That our only\nbusiness was to love and delight ourselves in GOD.\n\nThat all possible kinds of mortification, if they were void of the\nlove of GOD, could not efface a single sin. That we ought, without\nanxiety, to expect the pardon of our sins from the Blood of JESUS\nCHRIST, only endeavoring to love Him with all our hearts. That GOD\nseemed to have granted the greatest favors to the greatest sinners, as\nmore signal monuments of his mercy.\n\nThat the greatest pains or pleasures of this world, were not to be\ncompared with what he had experienced of both kinds in a spiritual\nstate: so that he was careful for nothing and feared nothing, desiring\nonly one thing of GOD, viz., that he might not offend Him.\n\nThat he had no scruples; for, said he, when I _fail_ in my duty, I\nreadily acknowledge it, saying, _I am used to do so: I shall never do\notherwise, if I am left to myself_. I fail not, then I give GOD\nthanks, acknowledging the strength comes from Him.\n\n\n\nTHIRD CONVERSATION.\n\n\nHe told me that the _foundation of the spiritual life_ in _him_, had\nbeen a high notion and esteem of GOD in faith; which when he had once\nwell conceived, he had no other care at first, but faithfully to\nreject every other thought, _that he might perform all his actions for\nthe love of_ GOD. That when sometimes he had not thought of GOD for a\ngood while, he did not disquiet himself for it; but after having\nacknowledged his wretchedness to GOD, he returned to Him with so much\nthe greater trust in Him, as he had found himself wretched through\nforgetting Him.\n\nThat the trust we put in GOD, honors Him much, and draws down great\ngraces.\n\nThat it was impossible, not only that GOD should deceive, hut also\nthat He should long let a soul suffer which is perfectly resigned to\nHim, and resolved to endure everything for His sake.\n\nThat he had so often experienced the ready succors of Divine Grace\nupon all occasions, that from the same experience, when he had\nbusiness to do, he did not think of it beforehand; but when it was\ntime to do it, he found in GOD, as in a clear mirror, all that was fit\nfor him to do. That of late he had acted thus, without anticipating\ncare; but before the experience above mentioned, he had used it in his\naffairs.\n\nWhen outward business diverted him a little from the thought of GOD, a\nfresh remembrance coming from GOD invested his soul, and so inflamed\nand transported him that it was difficult for him to contain himself.\n\nThat he was more united to GOD in his outward employments, than when\nhe left them for devotion in retirement.\n\nThat he expected hereafter some great pain of body or mind; that the\nworst that could happen to him was, to lose that sense of GOD which he\nhad enjoyed so long; but that the goodness of GOD assured him He would\nnot forsake him utterly, and that He would give him strength to bear\nwhatever evil He permitted to happen to him; and therefore that he\nfeared nothing, and had no occasion to consult with anybody about his\nstate. That when he had attempted to do it, he had always come away\nmore perplexed; and that as he was conscious of his readiness to lay\ndown his life for the love of GOD, he had no apprehension of danger.\nThat perfect resignation to GOD was a sure way to heaven, a way in\nwhich we had always sufficient light for our conduct.\n\nThat in the beginning of the spiritual life, we ought to be faithful\nin doing our duty and denying ourselves; but after that, unspeakable\npleasures followed; that in difficulties we need only have recourse to\nJESUS CHRIST, and beg his grace; with that everything became easy.\n\nThat many do not advance in the Christian progress because they stick\nin penances, and particular exercises, while they neglect the love of\nGOD, which is the _end_. That this appeared plainly by their works,\nand was the _reason_ why we see so little solid virtue.\n\nThat there needed neither art nor science for going to GOD, but only a\nheart resolutely determined to apply itself to nothing but Him, or for\n_His_ sake, and to love him only.\n\n\n\nFOURTH CONVERSATION.\n\n\nHe discoursed with me very frequently, and with great openness of\nheart concerning his manner of _going_ to GOD, whereof some part is\nrelated already.\n\nHe told me that all consists _in one hearty renunciation_ of\neverything which we are sensible does not lead to GOD; that we might\naccustom ourselves to a continual conversation with Him, with freedom\nand in simplicity. That we need only to recognize GOD intimately\npresent with us, to address ourselves to Him every moment, that we may\nbeg His assistance for knowing His will in things doubtful, and for\nrightly performing those which we plainly see he requires of us,\noffering them to Him before we do them, and giving Him thanks when we\nhave done.\n\nThat in this conversation with God, we are also employed in praising,\nadoring and loving Him incessantly, for His infinite goodness and\nperfection.\n\nThat, without being discouraged on account of our sins, we should pray\nfor His grace with a perfect confidence, as relying upon the infinite\nmerits of our LORD JESUS CHRIST. That GOD never failed offering us His\ngrace at each action; that he distinctly perceived it, and never\nfailed of it, unless when his thoughts had wandered from a sense of\nGOD'S Presence, or he had forgotten to ask His assistance.\n\nThat GOD always gave us light in our doubts, when we had no other\ndesign but ask to please Him.\n\nThat our sanctification did not depend upon _changing_ our works, but\nin doing that for GOD's sake, which we commonly do for our own. That\nit was lamentable to see how many people mistook the means for the\nend, addicting themselves to certain works, which they performed very\nimperfectly, by reason of their human or selfish regards.\n\nThat the most excellent method he had found of going to GOD, was that\nof doing our common business without any view of pleasing men,[1] and\n(as far as we are capable) purely for the love of GOD.\n\nThat it was a great delusion to think that the times of prayer ought\nto differ from other times: that we are as strictly obliged to adhere\nto GOD by action in the time of action, as by prayer in the season of\nprayer.\n\nThat his prayer was nothing else but a sense of the presence of GOD,\nhis soul being at that time insensible to everything but Divine love:\nand that when the appointed times of prayer were past, he found no\ndifference, because he still continued with GOD, praising and blessing\nHim with all his might, so that he passed his life in continual joy;\nyet hoped that GOD would give him somewhat to suffer, when he should\ngrow stronger.\n\nThat we ought, once for all, heartily to put our whole trust in GOD,\nand make a total surrender of ourselves to Him, secure that He would\nnot deceive us.\n\nThat we ought not to be weary of doing little things for the love of\nGOD, who regards not the greatness of the work, but the love with\nwhich it is performed. That we should not wonder if, in the beginning,\nwe often failed in our endeavors, but that at last we should gain a\nhabit, which will naturally produce its acts in us, without our care,\nand to our exceeding great delight.\n\nThat the whole substance of religion was faith, hope and charity; by\nthe practice of which we become united to the will of GOD: that all\nbesides is indifferent, and to be used as a means that we may arrive\nat our end, and be swallowed up therein, by faith and charity.\n\nThat all things are possible to him who _believes_--that they are less\ndifficult to him who _hopes_--that they are more easy to him who\n_loves_, and still more easy to him who perseveres in the practice of\nthese three virtues.\n\nThat the end we ought to propose to ourselves is to become, in this\nlife, the most perfect worshippers of GOD we can possibly be, as we\nhope to be through all eternity.\n\nThat when we enter upon the spiritual life, we should consider, and\nexamine to the bottom, what we are. And then we should find ourselves\nworthy of all contempt, and not deserving indeed the name of\nChristians: subject to all kinds of misery and numberless accidents,\nwhich trouble us and cause perpetual vicissitudes in our health, in\nour humors, in our internal and external dispositions; in fine,\npersons whom GOD would humble by many pains and labors, as well within\nas without. After this we should not wonder that troubles,\ntemptations, oppositions and contradictions happen to us from men. We\nought, on the contrary, to submit ourselves to them, and bear them as\nlong as GOD pleases, as things highly advantageous to us.\n\nThat the greater perfection a soul aspires after, the more dependent\nit is upon Divine grace.\n\n[2]Being questioned by one of his own society (to whom he was obliged\nto open himself) by what means he had attained such an habitual sense\nof GOD, he told him that, since his first coming to the monastery, he\nhad considered GOD as the end of all his thoughts and desires, as the\nmark to which they should tend, and in which they should terminate.\n\nThat in the beginning of his novitiate, he spent the hours appointed\nfor private prayer in thinking of GOD, so as to convince his mind of,\nand to impress deeply upon his heart, the Divine existence, rather by\ndevout sentiments, and submission to the lights of faith, than by\nstudied reasonings and elaborate meditations. That by this short and\nsure method, he exercised himself in the knowledge and love of GOD,\nresolving to use his utmost endeavor to live, in a continual sense of\nHis Presence, and if possible, never to forget Him more.\n\nThat when he had thus in prayer filled his mind with great sentiments\nof that infinite Being, he went to his work appointed in the kitchen\n(for he was cook to the society); there having first considered\nseverally the things his office required, and when and how each thing\nwas to be done, he spent all the intervals of his time, as well before\nas after his work, in prayer.\n\nThat when he began his business, he said to GOD, with a filial trust\nin Him, \"O my GOD, since Thou art with me, and I must now, in\nobedience to Thy commands, apply my mind to these outward things, I\nbeseech Thee to grant me the grace to continue in Thy Presence; and to\nthis end do Thou prosper me with Thy assistance, receive all my works,\nand possess all my affections.\"\n\nAs he proceeded in his work, he continued his familiar conversation\nwith his Maker,--imploring His grace, and offering to Him all his\nactions.\n\nWhen he had finished, he examined himself how he had discharged his\nduty; if he found _well_, he returned thanks to GOD; if otherwise, he\nasked pardon; and without being discouraged, he set his mind right\nagain, and continued his exercise of the _presence_ of GOD, as if he\nhad never deviated from it. \"Thus,\" said he, \"by rising after my\nfalls, and by frequently renewed acts of faith and love, I am come to\na state wherein it would be as difficult for me not to think of GOD as\nit was at first to accustom myself to it.\"\n\nAs brother Lawrence had found such an advantage in walking in the\npresence of GOD, it was natural for him to recommend it earnestly to\nothers; but his example was a stronger inducement than any arguments\nhe could propose. His very countenance was edifying, such a sweet and\ncalm devotion appearing in it as could not but effect the beholders.\nAnd it was observed that in the greatest hurry of business in the\nkitchen, he still preserved his recollection and heavenly-mindedness.\nHe was never hasty nor loitering, but did each thing in its season,\nwith an even, uninterrupted composure and tranquility of spirit. \"The\ntime of business,\" said he, \"does not with me differ from the time of\nprayer; and in the noise and clatter of my kitchen, while several\npersons are at the same time calling for different things, I possess\nGOD in as great tranquility as if I were upon my knees at the blessed\nsacrament.\"\n\n\n\n\nLETTERS.\n\n\n\n\nFIRST LETTER.\n\n\nSince you desire so earnestly that I should communicate to you the\nmethod by which I arrived at that _habitual sense of_ GOD'S\n_Presence_, which our LORD, of His mercy, has been pleased to\nvouch-safe to me, I must tell you that it is with great difficulty\nthat I am prevailed on by your importunities; and now I do it only\nupon the terms that you show my letter to nobody. If I knew that you\nshould let it be seen, all the desire that I have for your advancement\nwould not be able to determine me to it. The account I can give you\nis:\n\nHaving found in many books different methods of going to GOD, and\ndivers practices of the spiritual life, I thought this would serve\nrather to puzzle me than facilitate what I sought after, which was\nnothing but how to become wholly GOD'S. This made me resolve to give\nthe all for the all; so after having given myself wholly to GOD, that\nHe might take away my sin, _I renounced, for the love of Him,\neverything that was not He; and I began to live as if there was none\nbut He and I in the world_. Sometimes I considered myself before Him\nas a poor criminal at the feet of his judge; at other times I beheld\nHim in my heart as my FATHER, as my GOD: I worshipped Him the oftenest\nthat I could, keeping my mind in His holy Presence, and recalling it\nas often as I found it wandered from Him. I found no small pain in\nthis exercise, and yet I continued it, notwithstanding all the\ndifficulties that occurred, without troubling or disquieting myself\nwhen my mind had wandered involuntarily. I made this my business as\nmuch all the day long as at the appointed times of prayer; for at all\ntimes, every hour, every minute, even in the height of my business, I\ndrove away from my mind everything that was capable of interrupting my\nthought of GOD.\n\nSuch has been my common practice ever since I entered in religion;\nand, though I have done it very imperfectly, yet I have found great\nadvantages by it. These, I well know, are to be imputed to the mere\nmercy and goodness of GOD, because we can do nothing without Him; and\n_I_ still less than any. But when we are faithful to keep ourselves in\nHis holy Presence, and set Him always before us, this not only hinders\nour offending Him, and doing anything that may displease Him, at least\nwilfully, but it also begets in us a holy freedom, and, if I may so\nspeak, a familiarity with GOD, wherewith we ask, and that\nsuccessfully, the graces we stand in need of. In fine, by often\nrepeating these acts, they become _habitual_, and the presence of GOD\nrendered as it were _natural to_ us Give Him thanks, if you please,\nwith me, for His great goodness towards me, which I can never\nsufficiently admire, for the many favors He has done to so miserable a\nsinner as I am. May all things praise Him. Amen.\n\nI am, in our LORD, yours, &c.\n\n\n\nSECOND LETTER.\n\n\n_To the Reverend_--\n\nNot finding my manner of life in books, although I have no difficulty\nabout it, yet, for greater security, I shall be glad to know your\nthoughts concerning it.\n\nIn a conversation some days since with a person of piety, he told me\nthe spiritual life was a life of grace, which begins with servile\nfear, which is increased by hope of eternal life, and which is\nconsummated by pure love. That each of these states had its different\nstages, by which one arrives at last at that blessed consummation.\n\nI have not followed all these methods. On the contrary, from I know\nnot what instincts, I found they discouraged me. This was the reason\nwhy, at my entrance into religion, I took a resolution to give myself\nup to GOD, as the best return I could make for His love; and, for the\nlove of Him, to renounce all besides.\n\nFor the first year I commonly employed myself during the time set\napart for devotion with the thought of death, judgment, heaven, hell,\nand my sins, Thus continued some years, applying my mind carefully the\nrest of the day, and even in the midst of my business, _to the\npresence of_ GOD, whom I considered always as _with_ me, often as _in_\nme.\n\nAt length I came insensibly to do the same thing during my set time of\nprayer, which caused in me great delight and consolation. This\npractice produced in me so high an esteem for GOD, that _faith_ alone\nwas capable to satisfy me in that point.[3]\n\nSuch was my beginning; and yet I must tell you that for the first ten\nyears I suffered much: the apprehension that I was not devoted to GOD\nas I wished to be, my past sins always present to my mind, and the\ngreat unmerited favors which GOD did me, were the matter and source of\nmy sufferings. During this time I fell often, and rose again\npresently. It seemed to me that all creatures, reason, and GOD Himself\nwere against me; and _faith_ alone for me. I was troubled sometimes\nwith thoughts that to believe I had received such favors was an effect\nof my presumption, which pretended to be _at once_ where others arrive\nwith difficulty; at other times that it was a wilful delusion, and\nthat there was no salvation for me.\n\nWhen I thought of nothing but to end my days in these troubles (which\ndid not at all diminish the trust I had in GOD, and which served only\nto increase my faith), I found myself changed all at once; and my\nsoul, which, till that time, was in trouble, felt a profound inward\npeace, as if she were in her centre and place of rest.\n\nEver since that time I walk before GOD simply, in faith, with humility\nand with love; and I apply myself diligently to do nothing and think\nnothing which may displease Him. I hope that when I have done what I\ncan, He will do with me what He pleases.\n\nAs for what passes in me at present, I cannot express it. I have no\npain or difficulty about my state, because I have no will but that of\nGOD, which I endeavor to accomplish in all things, and to which I am\nso resigned that I would not take up a straw from the ground against\nHis order, or from any other motive than purely that of love to Him.\n\nI have quitted all forms of devotion and set prayers but those to\nwhich my state obliges me. And I make it my business only to persevere\nin His holy presence, wherein I keep myself by a simple attention, and\na general fond regard to GOD, which I may call an _actual presence of_\nGOD; or, to speak better, an habitual, silent and secret conversation\nof the soul with GOD, which often causes me joys and raptures\ninwardly, and sometimes also outwardly, so great, that I am forced to\nuse means to moderate them and prevent their appearance to others.\n\nIn short, I am assured beyond all doubt that my soul has been with GOD\nabove these thirty years. I pass over many things that I may not be\ntedious to you, yet I think it proper to inform you after what manner\nI consider myself before GOD, whom I behold as my King.\n\nI consider myself as the most wretched of men, full of sores and\ncorruption, and who has committed all sorts of crimes against his\nKing; touched with a sensible regret, I confess to him all my\nwickedness, I ask His forgiveness, I abandon myself in His hands that\nHe may do what he pleases with me. The King, full of mercy and\ngoodness, very far from chastising me, embraces me with love, makes me\neat at His table, serves me with His own hands, gives me the key of\nHis treasures; He converses and delights Himself with me incessantly,\nin a thousand and a thousand ways, and treats me in all respects as\nHis favorite. It is thus I consider myself from time to time in His\nholy presence.\n\nMy most useful method is this simple attention, and such a general\npassionate regard to GOD; to whom I find myself often attached with\ngreater sweetness and delight than that of an infant at the mother's\nbreast; so that, if I dare use the expression, I should choose to call\nthis state the bosom, of GOD, for the inexpressible sweetness which I\ntaste and experience there.\n\nIf sometimes my thoughts wander from it by necessity or infirmity, I\nam presently recalled by inward motions so charming and delicious that\nI am ashamed to mention them. I desire your reverence to reflect\nrather upon my great wretchedness, of which you are fully informed,\nthan upon the great favors which GOD does me, all unworthy and\nungrateful as I am.\n\nAs for my set hours of prayer, they are only a continuation of the\nsame exercise. Sometimes I consider myself there as a stone before a\ncarver, whereof he is to make a statue; presenting myself thus before\nGOD, I desire Him to form His perfect image in my soul, and make me\nentirely like Himself.\n\nAt other times, when I apply myself to prayer, I feel all my spirit\nand all my soul lift itself up without any care or effort of mine, and\nit continues as it were suspended and firmly fixed in GOD, as in its\ncentre and place of rest.\n\nI know that some charge this state with inactivity, delusion and\nself-love. I confess that it is a holy inactivity, and would be a\nhappy self-love, if the soul in that state were capable of it;\nbecause, in effect, while she is in this repose, she cannot be\ndisturbed by such acts as she was formerly accustomed to, and which\nwere then her support, but which would now rather hinder than assist\nher.\n\nYet I cannot bear that this should be called delusion; because the\nsoul which thus enjoys GOD desires herein nothing but Him. If this be\ndelusion in me, it belongs to GOD to remedy it. Let Him do what He\npleases with me; I desire only Him, and to be wholly devoted to Him.\nYou will, however, oblige me in sending me your opinion, to which I\nalways pay a great deference, for I have a singular esteem for your\nreverence, and am in our LORD,\n\nYours, &c.\n\n\n\nTHIRD LETTER.\n\n\nWe have a GOD who is infinitely gracious and knows all our wants. I\nalways thought that He would reduce you to extremity. He will come in\nHis own time, and when you least expect it. Hope in Him more than\never; thank Him with me for the favors he does you, particularly for\nthe fortitude and patience which He gives you in your afflictions. It\nis a plain mark of the care He takes of you. Comfort yourself, then,\nwith Him, and give thanks for all.\n\nI admire also the fortitude and bravery of Mr. ----. God has given him\na good disposition and a good will; but there is in him still a little\nof the world, and a great deal of youth. I hope the affliction which\nGOD has sent him will prove a wholesome remedy to him, and make him\nenter into himself. It is an accident which should engage him to put\nall his trust in _Him_ who accompanies him everywhere. Let him think\nof Him as often as he can, especially in the greatest dangers. A\nlittle lifting up of the heart suffices. A little remembrance of GOD,\none act of inward worship, though upon a march, and a sword in hand,\nare prayers, which, however short, are nevertheless very acceptable to\nGOD; and far from lessening a soldier's courage in occasions of\ndanger, they best serve to fortify it.\n\nLet him then think of GOD the most he can. Let him accustom himself,\nby degrees, to this small but holy exercise. No one will notice it,\nand nothing is easier than to repeat often in the day these little\ninternal adorations. Recommend to him, if you please, that he think of\nGOD the most he can, in the manner here directed. It is very fit and\nmost necessary for a soldier, who is daily exposed to the dangers of\nlife. I hope that GOD will assist him and all the family, to whom I\npresent my service, being theirs and Yours, &c.\n\n\n\nFOURTH LETTER.\n\n\nI have taken this opportunity to communicate to you the sentiments of\none of our society, concerning the admirable effects and continual\nassistances which he receives from _the presence of_ GOD. Let you and\nme both profit by them.\n\nYou must know his continual care has been, for about forty years past\nthat he has spent in religion, to be _always with_ GOD, and to do\nnothing, say nothing, and think nothing which may displease Him; and\nthis without any other view than purely for the love of Him, and\nbecause he deserves infinitely more.\n\nHe is now so accustomed to that _Divine Presence_, that he receives\nfrom it continual succors upon all occasions. For about thirty years,\nhis soul has been filled with joys so continual, and sometimes so\ngreat, that he is forced to use means to moderate them, and to hinder\ntheir appearing outwardly.\n\nIf sometimes he is a little too much absent from that _Divine\nPresence_, GOD presently makes Himself to be felt in his soul to\nrecall him, which often happens when he is most engaged in his outward\nbusiness. He answers with exact fidelity to these inward drawings,\neither by an elevation of his heart towards GOD, or by a meek and fond\nregard to Him, or by such words as love forms upon these occasions, as\nfor instance, _My God, here I am all devoted to Thee_: LORD, _make me\naccording to Thy heart_. And then it seems to him (as in effect he\nfeels it) that this GOD of love, satisfied with such few words,\nreposes again, and rests in the fund and centre of his soul. The\nexperience of these things gives him such an assurance that GOD is\nalways in the fund or bottom of his soul, that it renders him\nincapable of doubting it upon any account whatever.\n\nJudge by this what content and satisfaction he enjoys while he\ncontinually finds in himself so great a treasure. He is no longer in\nan anxious search after it, but has it open before him, and may take\nwhat he pleases of it.\n\nHe complains much of our blindness, and cries often that we are to be\npitied who content ourselves with so little. GOD, saith he, _has\ninfinite treasure to bestow, and we take up with a little sensible\ndevotion, which passes in a moment. Blind as we are, we hinder GOD,\nand stop the current of His graces. But when He finds a soul\npenetrated with a lively faith, He pours into it His graces and favors\nplentifully: there they flow like a torrent, which, after being\nforcibly stopped against its ordinary course, when it has found a\npassage, spreads itself with impetuosity and abundance_.\n\nYes, we often stop this torrent by the little value we set upon it.\nBut let us stop it no more; let us enter into ourselves and break down\nthe bank which hinders it. Let us make way for grace; let us redeem\nthe lost time, for perhaps we have but little left. Death follows us\nclose; let us be well prepared for it: for we die but once; and a\nmiscarriage _there_ is irretrievable.\n\nI say again, let us enter into ourselves. The time presses, there is\nno room for delay: our souls are at stake. I believe you have taken\nsuch effectual measures that you will not be surprised. I commend you\nfor it; it is the one thing necessary. We must, nevertheless, always\nwork at it, because not to advance in the spiritual life is to go\nback. But those who have the gale of the HOLY SPIRIT go forward even\nin sleep. If the vessel of our soul is still tossed with winds and\nstorms, let us awake the LORD, who reposes in it, and He will quickly\ncalm the sea.\n\nI have taken the liberty to impart to you these good sentiments, that\nyou may compare them with your own. It will serve again to kindle and\ninflame them, if by misfortune (which GOD forbid, for it would be\nindeed a great misfortune) they should be, though never so little,\ncooled. Let us then _both_ recall our first fervors. Let us profit by\nthe example and the sentiments of this brother, who is little known of\nthe world, but known of GOD, and extremely caressed by Him. I will\npray for you; do you pray instantly for me, who am, in our LORD.\n\nYours, &c.\n\n\n\nFIFTH LETTER.\n\n\nI received this day two books and a letter from Sister ----, who is\npreparing to make her profession, and upon that account desires the\nprayers of your holy society, and yours in particular. I perceive that\nshe reckons much upon them; pray do not disappoint her. Beg of GOD\nthat she may make her sacrifice in the view of His love alone, and\nwith a firm resolution to be wholly devoted to Him. I will send you\none of these books which treat of _the presence of_ GOD; a subject\nwhich, in my opinion, contains the whole spiritual life; and it seems\nto me that whoever duly practices it will soon become spiritual.\n\nI know that for the right practice of it, the heart must be empty of\nall other things; because GOD will possess the heart _alone_; and as\nHe cannot possess it _alone_ without emptying it of all besides, so\nneither can He act _there_, and do in it what He pleases, unless it be\nleft vacant to Him.\n\nThere is not in the world a kind of life more sweet and delightful\nthan that of a continual conversation with GOD. Those only can\ncomprehend it who practice and experience it; yet I do not advise you\nto do it from that motive. It is not pleasure which we ought to seek\nin this exercise; but let us do it from a principle of love, and\nbecause GOD would have us.\n\nWere I a preacher, I should, above all other things, preach the\npractice of _the presence of_ GOD; and, were I a director, I should\nadvise all the world to do it, so necessary do I think it, and so easy\ntoo.\n\nAh! knew we but the want we have of the grace and assistance of GOD,\nwe should never lose sight of Him, no, not for a moment. Believe me;\nmake immediately a holy and firm resolution never more wilfully to\nforget Him, and to spend the rest of your days in His sacred presence,\ndeprived for the love of Him, if He thinks fit, of all consolations.\n\nSet heartily about this work, and if you do it as you ought, be\nassured that you will soon find the effects of it. I will assist you\nwith my prayers, poor as they are. I recommend myself earnestly to\nyours and those of your holy society being theirs, and more\nparticularly\n\nYours, &c.\n\n\n\nSIXTH LETTER.\n\n\n_To the Same_.\n\nI have received from Mrs. ----, the things which you gave her for me.\nI wonder that you have not given me your thoughts of the little book I\nsent to you, and which you must have received. Pray set heartily about\nthe practice of it in your old age: it is better late than never.\n\nI cannot imagine how religious persons can live satisfied without the\npractice of _the presence of_ GOD. For my part. I keep myself retired\nwith Him in the fund or centre of my soul as much as I can; and while\nI am so with Him I fear nothing, but the least turning from Him is\ninsupportable.\n\nThis exercise does not much fatigue the body; it is, however, proper\nto deprive it sometimes, nay often; of many little pleasures which are\ninnocent and lawful, for GOD will not permit that a soul which desires\nto be devoted entirely to Him should take other pleasures than with\nHim: that is more than reasonable.\n\nI do not say that therefore we must put any violent constraint upon\nourselves. No, we must serve GOD in a holy freedom; we must do our\nbusiness faithfully; without trouble or disquiet, recalling our mind\nto GOD mildly, and with tranquility, as often as we find it wandering\nfrom Him.\n\nIt is, however, necessary to put our whole trust in GOD, laying aside\nall other cares, and even some particular forms of devotion, though\nvery good in themselves, yet such as one often engages in\nunreasonably, because these devotions are only means to attain to the\nend. So when by this exercise of _the presence of_ GOD we are _with\nHim_ who is our end, it is then useless to return to the means; but we\nmay continue with Him our commerce of love, persevering in His holy\npresence, one while by an act of praise, of adoration or of desire;\none while by an act of resignation or thanksgiving; and in all the\nways which our spirit can invent.\n\nBe not discouraged by the repugnance which you may find in it from\nnature; you must do yourself violence. At the first one often thinks\nit lost time, but you must go on, and resolve to persevere in it to\ndeath, notwithstanding all the difficulties that may occur. I\nrecommend myself to the prayers of your holy society, and yours in\nparticular. I am, in our LORD,\n\nYours, &c.\n\n\n\nSEVENTH LETTER.\n\n\nI pity you much. It will be of great importance if you can leave the\ncare of your affairs to ----, and spend the remainder of your life\nonly in worshiping GOD. He requires no great matters of us; a little\nremembrance of Him from time to time; a little adoration; sometimes to\npray for His grace, sometimes to offer Him your sufferings, and\nsometimes to return Him thanks for the favors He has given you, and\nstill gives you, in the midst of your troubles, and to console\nyourself with Him the oftenest you can. Lift up your heart to Him,\nsometimes even at your meals, and when you are in company: the least\nlittle remembrance will always be acceptable to Him. You need not cry\nvery loud; He is nearer to us than we are aware of.\n\nIt is not necessary for being with GOD to be always at church: we may\nmake an oratory of our heart wherein to retire from time to time to\nconverse with Him in meekness, humility and love. Every one is capable\nof such familiar conversation with GOD, some more, some less: He knows\nwhat we can do. Let us begin, then. Perhaps He expects but one\ngenerous resolution on our part. Have courage. We have but little time\nto live; you are near sixty-four, and I am almost eighty. Let us live\nand die with GOD. Sufferings will be sweet and pleasant to us while we\nare with Him; and the greatest pleasures will be, without Him, a cruel\npunishment to us. May He be blessed for all. Amen.\n\nAccustom yourself, then, by degrees thus to worship Him, to beg His\ngrace, to offer Him your heart from time to time in the midst of your\nbusiness, even every moment, if you can. Do not always scrupulously\nconfine yourself to certain rules, or particular forms of devotion,\nbut act with a general confidence in GOD, with love and humility. You\nmay assure ---- of my poor prayers, and that I am their servant, and\nparticularly\n\nYours in our LORD, &c.\n\n\n\nEIGHTH LETTER.\n\n\n_(Concerning wandering thoughts in Prayer.)_\n\nYou tell me nothing new; you are not the only one that is troubled\nwith wandering thoughts. Our mind is extremely roving; but, as the\nwill is mistress of all our faculties, she must recall them, and carry\nthem to GOD as their last end.\n\nWhen the mind, for want of being sufficiently reduced by recollection\nat our first engaging in devotion, has contracted certain bad habits\nof wandering and dissipation, they are difficult to overcome, and\ncommonly draw us, even against our wills, to the things of the earth.\n\nI believe one remedy for this is to confess our faults, and to humble\nourselves before GOD. I do not advise you to use multiplicity of words\nin prayer: many words and long discourses being often the occasions of\nwandering. Hold yourself in prayer before GOD, like a dumb or\nparalytic beggar at a rich man's gate. Let it be _your_ business to\nkeep your mind in the presence of the LORD. If it sometimes wander and\nwithdraw itself from Him, do not much disquiet yourself for that:\ntrouble and disquiet serve rather to distract the mind than to\nre-collect it: the will must bring it back in tranquility. If you\npersevere in this manner, GOD will have pity on you.\n\nOne way to re-collect the mind easily in the time of prayer, and\npreserve it more in tranquility, is _not to let it wander too far at\nother times_: you should keep it strictly in the presence of GOD; and\nbeing accustomed to think of Him often, you will find it easy to keep\nyour mind calm in the time of prayer, or at least to recall it from\nits wanderings.\n\nI have told you already at large, in my former letters, of the\nadvantages we may draw from this practice of the presence of GOD: let\nus set about it seriously, and pray for one another.\n\nYours, &c.\n\n\n\nNINTH LETTER.\n\n\nThe enclosed is an answer to that which I received from ----; pray\ndeliver it to her. She seems to me full of good will, but she would go\nfaster than grace. One does not become holy all at once. I recommend\nher to you: we ought to help one another by our advice, and yet more\nby our good examples. You will oblige me to let me hear of her from\ntime to time, and whether she be very fervent and very obedient.\n\nLet us thus think often that our only business in this life is to\nplease GOD, and that all besides is but folly and vanity. You and I\nhave lived about forty years in religion (_i.e._, a monastic life).\nHave we employed them in loving and serving GOD, who by His mercy has\ncalled us to this state and for that very end? I am filled with shame\nand confusion when I reflect on one hand upon the great favors which\nGOD has done, and incessantly continues to do me; and on the other,\nupon the ill use I have made of them, and my small advancement in the\nway of perfection.\n\nSince by His mercy He gives us still a little time, let us begin in\nearnest: let us repair the lost time: let us return with a full\nassurance to that FATHER of mercies, who is always ready to receive us\naffectionately. Let us renounce, let us generously renounce, for the\nlove of Him, all that is not Himself; He deserves infinitely more. Let\nus think of Him perpetually. Let us put all our trust in Him. I doubt\nnot but we shall soon find the effects of it in receiving the\nabundance of His grace, with which we can do all things, and without\nwhich we can do nothing but sin.\n\nWe cannot escape the dangers which abound in life without the actual\nand _continual_ help of GOD: let us then pray to Him for it\n_continually_. How can we pray to Him without being with Him? How can\nwe be with Him but in thinking of Him often? And how can we often\nthink of Him, but by a holy habit which we should form of it? You will\ntell me that I am always saying the same thing. It is true, for this\nis the best and easiest method I know; and as I use no other, I advise\nall the world to do it. We must _know_ before we can _love_. In order\nto _know_ GOD, we must often _think_ of Him; and when we come to\n_love_ Him, we shall then also think of Him often, for our heart will\nbe with our treasure. This is an argument which well deserves your\nconsideration.\n\nI am, Yours, &c.\n\n\n\nTENTH LETTER.\n\n\nI have had a good deal of difficulty to bring myself to write to Mr.\n----, and I do it now purely because you and Madam ---- desire me.\nPray write the directions and send it to him. I am very well pleased\nwith the trust which you have in GOD: I wish that He may increase it\nin you more and more. We cannot have too much in so good and faithful\na Friend, who will never fail us in this world nor in the next.\n\nIf Mr. ---- makes his advantage of the loss he has had, and puts all\nhis confidence in GOD, He will soon give him another friend, more\npowerful and more inclined to serve him. He disposes of hearts as He\npleases. Perhaps Mr. ---- was too much attached to him he has lost. We\nought to love our friends, but without encroaching upon the love due\nto GOD, which must be the principal.\n\nPray remember what I have recommended to you, which is, to think often\non GOD, by day, by night, in your business, and even in your\ndiversions. He is always near you and with you: leave Him not alone.\nYou would think it rude to leave a friend alone who came to visit you:\nwhy then must GOD be neglected? Do not then forget Him, but think on\nHim often, adore Him continually, live and die with Him; this is the\nglorious employment of a Christian. In a word, this is our profession;\nif we do not know it, we must learn it. I will endeavor to help you\nwith my prayers, and am, in our LORD, Yours, &c.\n\n\n\nELEVENTH LETTER.\n\n\nI do not pray that you may be delivered from your pains, but I pray\nGOD earnestly that He would give you strength and patience to bear\nthem as long as He pleases. Comfort yourself with Him who holds you\nfastened to the cross. He will loose you when He thinks fit. Happy\nthose who suffer with Him: accustom yourself to suffer in that manner,\nand seek from Him the strength to endure as much, and as long, as He\nshall judge to be necessary for you. The men of the world do not\ncomprehend these truths, nor is it to be wondered at, since they\nsuffer like what they are, and not like Christians. They consider\nsickness as a pain to nature, and not as a favor from GOD; and seeing\nit only in that light, they find nothing in it but grief and distress.\nBut those who consider sickness as coming from the hand of GOD, as the\neffect of His mercy, and the means which He employs for their\nsalvation--such, commonly find in it great sweetness and sensible\nconsolation.\n\nI wish you could convince yourself that GOD is often (in some sense)\nnearer to us, and more effectually present with us, in sickness than\nin health. Rely upon no other Physician; for, according to my\napprehension, He reserves your cure to Himself. Put, then, all your\ntrust in Him, and you will soon find the effects of it in your\nrecovery, which we often retard by putting greater confidence in\nphysic than in GOD.\n\nWhatever remedies you make use of, they will succeed only so far as He\npermits. When pains come from GOD, He only can cure them. He often\nsends diseases of the body to cure those of the soul. Comfort yourself\nwith the sovereign Physician both of the soul and body.\n\nBe satisfied with the condition in which GOD places you: however happy\nyou may think me, I envy you. Pains and sufferings would be a paradise\nto me while I should suffer with my GOD; and the greatest pleasures\nwould be hell to me if I could relish them without Him. All my\nconsolation would be to suffer something for His sake.\n\nI must, in a little time, go to GOD. What comforts me in this life is,\nthat I now see Him _by faith_; and I see Him in such a manner as might\nmake me say sometimes, _I believe no more, but I see_. I feel what\nfaith teaches us, and in that assurance and that practice of faith, I\nwill live and die with Him.\n\nContinue then always with GOD: it is the only support and comfort for\nyour affliction. I shall beseech Him to be with you. I present my\nservice.\n\nYours, &c.\n\n\n\nTWELFTH LETTER.\n\n\nIf we were well accustomed to the exercise of _the presence of_ GOD,\nall bodily diseases would be much alleviated thereby. GOD often\npermits that we should suffer a little to purify our souls and oblige\nus to continue _with_ Him.\n\nTake courage: offer Him your pains incessantly: pray to Him for\nstrength to endure them. Above all, get a habit of entertaining\nyourself often with GOD, and forget Him the least you can. Adore Him\nin your infirmities, offer yourself to Him from time to time, and in\nthe height of your sufferings, beseech Him humbly and affectionately\n(as a child his father) to make you conformable to His holy-will. I\nshall endeavor to assist you with my poor prayers.\n\nGOD has many ways of drawing us to Himself. He sometimes hides Himself\nfrom us, but _faith_ alone, which will not fail us in time of need,\nought to be our support, and the foundation of our confidence, which\nmust be all in GOD.\n\nI know not how GOD will dispose of me. I am always happy. All the\nworld suffer; and I, who deserve the severest discipline, feel joys so\ncontinual and so great that I can scarce contain them.\n\nI would willingly ask of GOD a part of your sufferings, but that I\nknow my weakness, which is so great, that if He left me one moment to\nmyself I should be the most wretched man alive. And yet I know not how\nHe can leave me alone, because faith gives me as strong a conviction\nas sense can do, that He never forsakes us until we have first\nforsaken Him. Let us fear to leave Him. Let us be always with Him. Let\nus live and die in His presence. Do you pray for me, as I for you.\n\nI am, Yours, &c.\n\n\n\nTHIRTEENTH LETTER.\n\n\n_To the Same_.\n\nI am in pain to see you suffer so long. What gives me some ease and\nsweetens the feelings I have for your griefs is, that they are proofs\nof GOD'S love towards you. See them in that view and you will bear\nthem more easily. As your case is, it is my opinion that you should\nleave off human remedies, and resign yourself entirely to the\nprovidence of GOD: perhaps He stays only for that resignation and a\nperfect trust in Him to cure you. Since, notwithstanding all your\ncares, physic has hitherto proved unsuccessful, and your malady still\nincreases, it will not be tempting GOD to abandon yourself in His\nhands, and expect all from Him.\n\nI told you in my last that He sometimes permits bodily diseases to\ncure the distempers of the soul. Have courage then: make a virtue of\nnecessity. Ask of GOD, not deliverance from your pains, but strength\nto bear resolutely, for the love of Him, all that He should please,\nand as long as He shall please.\n\nSuch prayers, indeed, are a little hard to nature, but most acceptable\nto GOD, and sweet to those that love Him. Love sweetens pains; and\nwhen one loves GOD, one suffers for His sake with joy and courage. Do\nyou so, I beseech you: comfort yourself with Him, who is the only\nPhysician of all our maladies. He is the FATHER of the afflicted,\nalways ready to help us. He loves us infinitely more than we imagine.\nLove Him, then, and seek no consolation elsewhere. I hope you will\nsoon receive it. Adieu. I will help you with my prayers, poor as they\nare, and shall always be, in our LORD Yours, &c.\n\n\n\nFOURTEENTH LETTER.\n\n\n_To the Same_.\n\nI render thanks to our LORD for having relieved you a little,\naccording to your desire. I have been often near expiring, but I never\nwas so much satisfied as then. Accordingly, I did not pray for any\nrelief, but I prayed for strength to suffer with courage, humility and\nlove. Ah, how sweet it is to suffer with GOD! However great the\nsufferings may be, receive them with love. It is paradise to suffer\nand be with Him; so that if in this life we would enjoy the peace of\nparadise we must accustom ourselves to a familiar, humble,\naffectionate conversation with Him. We must hinder our spirits\nwandering from Him upon any occasion. We must make our heart a\nspiritual temple, wherein to adore Him incessantly. We must watch\ncontinually over ourselves, that we may not do, nor say, nor think\nanything that may displease Him. When our minds are thus employed\nabout GOD, suffering will become full of unction and consolation.\n\nI know that to arrive at this state the beginning is very difficult,\nfor we must act purely in faith. But though it is difficult, we know\nalso that we can do all things with the grace of GOD, which He never\nrefuses to them who ask it earnestly. Knock, persevere in knocking,\nand I answer for it that He will open to you in His due time, and\ngrant you all at once what He has deferred during many years. Adieu!\nPray to Him for me, as I pray to Him for you. I hope to see Him\nquickly.\n\nI am, Yours, &c.\n\n\n\nFIFTEENTH LETTER.\n\n\n_To the Same_.\n\nGOD knoweth best what is needful for us, and all that He does is for\nour good. If we knew how much He loves us, we should always be ready\nto receive equally and with indifference from His Hand the sweet and\nthe bitter: all would please that came from Him. The sorest\nafflictions never appear intolerable, except when we see them in the\nwrong light. When we see them as dispensed by the hand of GOD, when we\nknow that it is our loving FATHER who abases and distresses us, our\nsufferings will lose their bitterness, and become even matter of\nconsolation.\n\nLet all our employment be to _know_ GOD: the more one _knows_ Him, the\nmore one _desires_ to know Him. And as _knowledge_ is commonly the\nmeasure of _love_, the deeper and more extensive our _knowledge_ shall\nbe, the greater will be our _love_: and if our love of GOD were great,\nwe should love Him equally in pains and pleasures.\n\nLet us not content ourselves with loving GOD for the mere sensible\nfavors, how elevated soever, which he has done, or may do us. Such\nfavors, though never so great, cannot bring us so near to Him as faith\ndoes in one simple act. Let us seek Him often by faith. He is within\nus: seek Him not elsewhere. If we do love Him alone, are we not rude,\nand do we not deserve blame, if we busy ourselves about trifles which\ndo not please and perhaps offend Him. It is to be feared these\n_trifles_ will one day cost us dear.\n\nLet us begin to be devoted to Him in good earnest. Let us cast\neverything besides out of our hearts. He would possess them alone. Beg\nthis favor of Him. If we do what we can on our parts, we shall soon\nsee that change wrought in us which we aspire after. I cannot thank\nHim sufficiently for the relaxation He has vouchsafed you. I hope from\nHis mercy the favor to see Him within a few days.[4] Let us pray for\none another.\n\nI am, in our LORD, Yours, &c.\n\nNOTES:\n\n[1: Gal. i, 10; Eph. vi, 5, 6.]\n\n[2: The particulars which follow are collected from other accounts of\nBrother Lawrence.]\n\n[3: _I suppose he means_ that all distinct notions he could form of\nGOD, were unsatisfactory, because he perceived them to be unworthy of\nGOD; and therefore his mind was not to be satisfied but by the views\nof _faith_, which apprehend GOD as infinite and incomprehensible, as\nHe is in Himself, and not as He can be conceived by human ideas.]\n\n[4: He took to his bed two days after, and died within the week.]","title":"The Practice of the Presence of God the Best Rule of a Holy Life","tradition":"scripture-revelation","translated_text":null,"word_count":11022}