Brother Lawrence, The Practice of the Presence of God
CONVERSATIONS First through Fourth Conversation (Plain Text Version)
LETTERS First through Fifteenth Letter
Good when He gives, supremely good; Nor less when He denies: Afflictions,
from His sovereign hand, Are blessings in disguise.
FIRST CONVERSATION.
Conversion and precious employment.
Satisfaction in God's 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 favor, 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 GOD's 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
mischief 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.
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
endeavored 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 favors, 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 practicing 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 know his obligation to love GOD in all things, and as he
endeavored 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
endeavoring to love Him with all our hearts. That GOD seemed to have
granted the greatest favors 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.
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 honors 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 succors 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.
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
simplicity. 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 GOD's 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 GOD's 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, (Galatians
1:10;Ephesians 6:5, 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 endeavors, 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 humors, in our
internal and external dispositions: in fine, persons whom GOD would
humble by many pains and labors, 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 endeavor 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 Supper."
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FIRST LETTER. How the habitual sense of God's 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 GOD's 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 GOD's.
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
willfully, 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
favors He has done to so miserable a sinner as I am. May all things
praise Him. Amen.
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, judgment, 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 favors which GOD did me, were he 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 favors was an effect of my
presumption, which pretended to be at once where others arrive with
difficulty; at other times that it was a willful 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 center 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 endeavor 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 favorite. 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 mother's
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 favors which GOD does
me, all unworthy and ungrateful as I am.
As for my set hours of prayer, they are 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 center
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 favors 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 soldier's
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 practicing 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 succors 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 center 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 favors 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 fervors. 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 practicing
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 practices 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 practice 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 willfully 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 favorite 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 center 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 favors 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 fl 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 man's 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 favors 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 endeavor 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 favor 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 king's table, and be served by him, and notwithstanding such
favors 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 endeavor 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
GOD's 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 favors
(how elevated so ever) which He has or may do us. Such favors, 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 favor 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 favor 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.)
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