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i' 
 
./ 
 
 V . 
 
 BROTHER LAWRENCE 
 
UNIFORM WITH THIS VOLUME IN 
 
 The New Kingship Series 
 
 The Kingship of Self-Control 
 The Majesty of Calmness • 
 Breaking the Record * • 
 
 Svan Creek Blizzard • 
 Bunny's Friends • • • 
 
 Temptation . • • 
 
 Expectation Comer • • 
 
 Beyond the Marshes • 
 Across the Continent of the Years 
 How the Children Raised the Wind 
 How the Itmer Light Failed 
 Alone in London • • 
 
 Bonnie Jean ... 
 
 Nobody Loves Me . • 
 
 Little King Davie . 
 Laddie * . 
 
 J. Cole • . 
 
 Christie's Old Organ . 
 Whiter Than Snow 
 Miss Toosey's Missisn 
 The Four Men 
 Jessica's First Prayef 
 
 iessica's Mother . 
 ittleDot 
 
 William George Jordan 
 
 William George Jordan 
 
 , Ralph Connor 
 
 • Ralph Connor 
 
 . Amy Le Feuvre 
 
 Tam«s Stalker, D.D. 
 
 . E. S. KUiott 
 
 ; , Ralph Connor 
 
 Newell Dwight Hillis 
 
 Sdna Lyall 
 
 Newell Dwight Hillis 
 
 , , Hesba Stretton 
 
 .... Annie S. Swan 
 
 , , . Mrs. O. P. Walton 
 
 ..... Nellie Hellis 
 
 By the author of "Miss Toosey's Mission" 
 
 .... Smma Gellibrand 
 
 . . . Mrs. O. F. Walton 
 
 .... Mrs. O. F. Walton 
 
 The author of "Laddie" 
 
 ... James Stalker, D.D. 
 
 .... Hesba Stretton 
 
 .... Hesba Stretton 
 
 . Mrs. O. F. Walton 
 
 Mrs. Ballington Booth 
 
 M. % Wilkins 
 
 Rosa Nouchette Carey 
 
 J. R. Miller, D.D. 
 
 . R. S. Elliott 
 
 Brother Lawrence . The Practice of the Presence of God 
 
 The Fight of Faith and The Cost of Character.Theodor e Cuy ler, D. D. 
 
 Mrs. J. H. Walworth 
 
 Rose Porter 
 
 A. T. Pierson, D.D. 
 
 , J. M. Ludlow, D.D. 
 
 • A. J. Gordon, D.D. 
 
 . Henry Drummond 
 
 Henry Drummond 
 
 Author of "Probable Sons" 
 
 Eleanor Amerman Sutphen 
 
 Did the Pardon Come Too Late ? 
 Comfort Pease and Her Gold Ring 
 My Little Boy Blue 
 The Dew of Thy Youth 
 A Day's Time Table . 
 
 Where Kitty Found Her Soul 
 One of the Sweet Old Chapters . 
 Hope, The Lost Thing in the World 
 The Baritone's Parish . 
 The Fit^i Thing in the World 
 The Greatest Need of the World 
 The Greatest Thing in the World . 
 Eric's Good News 
 Ye Nexte Thynge 
 
 A Missionary Story 
 
 By "Pansy" 
 
 Agatha's Unknown Way. ., .. -^ ^ 
 
 The Dream of Youth . . . Hugh Black, M.A. 
 
 The Spirit Guest . The Story of a Dream. Josephine Rand 
 For Christ and the Church . . . Charles M. Sheldon 
 
 Lend a Hand ..... Charles M. Sheldon 
 
 The YoungMan of Yesterday . . . Judge A. W. Tenny 
 
 One of the Two .... Charles M. Sheldon 
 What th» Wind Did ? . . . . Amy Le Feuvre 
 
 Fr«n Girldhood to Womanhood . . Mary Lowe Dickinson 
 
 Waxwing Caroline A. Mason, author of "Little Gi een God" 
 How to Learn How .... Henry Drummond 
 
 The Shepard Psalm . • . . . F. B. Meyer 
 
 Kept for the Master's Use . Frances Ridley Havergal 
 
 Keepine Tryst, Author of "Quiet Talks on Power," S. D. Gordon 
 Jesus Habits of Prayer . . . . S. D. Gordon 
 
 A Business Man's Religion . . . Amos R. Wells 
 
 
- /-T'v ■ ' — :r"" ' tT .», ' "M^"r i' : r i ' -'^/ ^ .r r— - -g nj" ■h i '> .vt-^ - 
 
 Brother Lawrence 
 
 I 
 
 The Practice of the Presence of God the 
 best rule of a Holy Life 
 
 Being Conversations and Letters of 
 
 Nicholas Herman 
 
 of Lorraine 
 
 (Brother Lawrence) 
 
 Translated from the trench 
 
 1$ 
 
 New Yokk Chicago Toronto 
 
 Fleming H. Revcll Company 
 
 Publieheri of Evangelical Literature 
 
HGi^f\f^^, /v/. 
 
 ( 
 
 Copyright, 1895, 
 
 by C 
 
 Fleming H. Revell Company, 
 
 NOrE: 
 
 " 'Brother Lawrence ' ' may also be had tn a 
 cheaper form for distribution under the title of 
 " the Vractice of the T^resence of God. l^aper. 
 24mo, 8 cents. 
 
 V 
 
( 
 
 
 INTRODUCTION 
 
 " But I fear, lest by any means, as the serpent beguiled Eve 
 through his subtlety, so your minds should be corrupted from 
 the simplicity that is in Christ."— 2 Cor. xi. 3. 
 
 The value of this little book is its extreme simplicity. 
 The trouble with most of the religion of the day is its 
 extreme complexity. "Brother Lawrence" was not 
 troubled with any theological difficulties or doctrinal 
 dilemmas. For him these did not exist. His one 
 single aim was to bring about a conscious personal 
 union between himself and God, and he took the short- 
 est cut he could find to accomplish it. The result can 
 best be described in his own words : " 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." 
 
 What Brother Lawrence did all can do. No theo- 
 logical training nor any especial theological views are 
 needed for the blessed "practice" he recommends. 
 No gorgeous churches, nor stately cathedral, nor elab- 
 orate ritual, could either make or ma" it. A kitchen 
 and an altar were as one to him; anv' to pick up a 
 
iy INTRODUCTION 
 
 straw from the ground was as grand a service as to 
 preach to multitudes. " 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 sev- 
 eral persons are at the same time calling for different 
 things, I possess God in as great tranquillity as if I were 
 upon my knees at the blessed sacrament." 
 
 This little book, therefore, seems to me one of the 
 most helpful I know. It fits into the lives of all human 
 beings, let them be rich or poor, learned or unlearned, 
 wise or simple. The woman at her wash-tub, or the 
 stone-breaker on the road, can carry on the "prac- 
 tice" here taught with as much ease and as much 
 assurance of success as the priest at his altar or the 
 missionary in his field of work. 
 
 All must feel that anything that brings the religion 
 of Christ within reach of overworked and poverty- 
 stricken humanity, in the midst of its ignorance and 
 its helplessness, is a priceless boon, and this is what 
 Brother Lawrence does. His " practice " requires nei- 
 ther time, nor talents, nor training. At any moment, 
 in the midst of any occupation, under any circum- 
 stances, the soul that wants to know God can " practise 
 the presence " and can come to the knowledge. The 
 Lord of hosts is with us, the God of Jacob is our refuge, 
 let the "seemings" be what they may; and we need 
 but to recognize this as a continual, ever-present fact, 
 and the inexpressible sweetness to which Brother Law- 
 rence attained will become ours. ' 
 
 Hannah Whitall Smith. 
 London, 1897. '■■'/; 
 
PREFACE 
 
 This book consists of notes of several conversations 
 Aad with, and letters written by, Nicholas Herman, of 
 *v/orraine, a lowly and unlearned man, who, after hav- 
 ng been a footman and soldier, was admitted a Lay 
 brother among the barefooted Carmelites at Paris in 
 .666, and was afterward known as "Brother Law- 
 
 ence." 
 
 His conversion, which took place when he was 
 vbout eighteen years old, was the result, under God, 
 >f the mere sight in midwinter of a dry and leafless tree, 
 >jid of the reflections it stirred respecting the change 
 the coming spring would bring. From that time he 
 grew eminently in the knowledge and love of God, en- 
 deavoring constantly to walk "as in His presence. ^^ 
 No wilderness wanderings seem to have intervened be- 
 tween the Red Sea and the Jordan of his experience. 
 A wholly consecrated man, he lived his Christian life 
 through as a pilgrim, as a steward and not as an 
 owner, and died at the age of eighty, leaving a name 
 which has been as " ointment poured forth." 
 
6 PREFACE t 
 
 . . u ■ ■' 
 
 The "Conversations" are supposed to have been 
 written by M. Beaufort, Grand Vicar to M. de Chalons, 
 formerly Cardinal de Noaiiles, by whose recommenda- j 
 
 tion the " Letters " were first published. | 
 
 The book has, within a short time, gone through re- ^ 
 
 peated editions, and has been a means of blessing to 
 many souls. It contains very much of that wisdom 
 which only lips the Lord has touched can express, and . 
 
 which only hearts He has made teachable can receive. 
 
 May this edition also be blessed by God, and re- | 
 
 dound to the praise of the glory of His grace. 
 
 ^ 
 
 
. t 
 
 i 
 
 CONVERSATIONS 
 
 FIRST CONVERSATION 
 
 f 
 
 The first time I saw Brother Lawrence was upon the 
 3d 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 provi- 
 dence 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 in- 
 creased diuing the more than forty years he had Hved 
 since. 
 
 That he had been footman to M. Fieubert, the trea- 
 siu-er, 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 
 
 i 
 
(v 
 
 8 CONVERSATIONS 
 
 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 oiu-selves 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 in- 
 stead of taking /«//// 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 re- 
 gard both to things temporal and spiritual, and seek 
 our satisfaction only in the fulfilling of His will, whether 
 He lead us by suffering or by consolation, for all would 
 be equal to a soul truly resigned. That there needed 
 fidehty in those drynesses or insensibilities and irksome- 
 nesses in prayer by which God tries our love to Him ; 
 that then was the time for us to make good and effec- 
 tual acts of resignation, whereof one alone would often- 
 times 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 that there were 
 not more, considering the malice sinners were capable 
 of ; that, for his part, he prayed for them ; but knowing 
 
 i 
 
 > 
 
 ' 
 
 ( \ 
 
/u 
 
 *> 
 
 i 
 
 V'\ 
 
 CONVERSATIONS % 
 
 that God could remedy the mischiefs they did when 
 He pleased, he gave himself no further 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 in 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 (Brother 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 
 
 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 cer- 
 tain belief that he should be damned ; that all the men 
 in the world could not have persuaded him to the con- 
 trary ; but that he had thus reasoned with himself about 
 it : I engaged in a religious life only for the love of God, 
 and I have endeavored to act only for Him; whatever be- 
 comes of vie ^ whether I be lost or saved, I will always con- 
 tinue 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 ; 
 but that at last he had seen that this trouble arose 
 
10 CONVERSATIONS 
 
 from want of faith, and that since then he had passed 
 his life in perfect Hberty and continual joy. That he 
 had 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 suffer- 
 ing ; 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 it. 
 
 That when an occasion of practising some virtue 
 offered, he addressed himself to God, saying. Lord, I 
 cannot do this unless Thou enablest me; and that then he 
 received strength more than sufficient. 'dj 
 
 That when he had failed in his duty, he only con. 
 fessed his fault, saying to God, / shall never do other, 
 wise if You leave me to myself; it is You who must hin^ 
 der my falling, and mend what is amiss. That after this 
 he gave himself nc further uneasiness about it. 
 
 That we ought to act with God in the greatest sim- 
 plicity, speaking to Him frankly and plainly, and im- 
 ploring His assistance in oiu* affairs, just as they hap- 
 pen. 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 tiun for 
 
 '6' 
 

 I 
 
 <&'• 
 
 f 
 
 CONVERSATIONS 
 
 SI 
 
 ^1 
 
 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, // was His business he was about, and that he after- 
 ward found it very well performed. That he had been 
 sent into Auvergne, the year before, upon the same ac- 
 count ; 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 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 dif- 
 ferent from other times ; that he retired to pray, accord- 
 ing to the directions of his superior, but that he did not 
 want such retirement, nor ask for it, because his great- 
 est business did not divert him from God. 
 
 That as he knew 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 con- 
 fessed them to God, but did not plead against Him to 
 excuse them. When he had so done, he peaceably re- 
 sumed his usual practice of love and adoration. 
 
tS CONVERSATIONS 
 
 That in his trouble of mind he had consulted no- 
 body, 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 rettun to oiu: conmiunion 
 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 regu- 
 late his devotion by certain methods as some do. That, 
 nevertheless, at first he had meditated for some time, bue 
 afterward that went off, in a manner he could give no 
 account of. 
 
 That all bodily mortifications and other exercise* 
 are useless, except 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 cn- 
 
 
CONVERSATIONS |t 
 
 deavoring to love Him with all our hearts. That God 
 seemed to have granted the greatest favors to the great- 
 est 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 care- 
 ful for nothing and feared nothing, desiring only one 
 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, lam 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 the strength comes from Him. 
 
 THIRD CONVERSATION 
 
 He told me that Xht 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 as he had found himself wretched through for- 
 getting 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. 
 
u 
 
 CO^iVERSATlONS 
 
 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, with- 
 out 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 and 
 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 noth- 
 ing, 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 suffi- 
 cient light for our conduct. 
 
 That in the beginning of the spiritual life we ought 
 to be faithful in doing our duty and denying ourselves ; 
 
CONyERSATlONS 
 
 u 
 
 but after that, unspeakable pleasures followed. That in 
 difficulties we need only have recourse to Jesus Christ, 
 and beg His grace ; with that everything became easy. 
 
 That many do not advance in the Christian progress 
 because they stick in penances and particulrr 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 
 
 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 
 oi 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 pres- 
 ent 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 em- 
 ployed in praising, adoring, and loving Him incessantly, 
 for His infinite goodness and perfection. 
 

 I 
 
 16 CONyERSATIOl^S 
 
 That, without being discouraged on account of our 
 sins, we should pray for His grace with a perfect con- 
 fidence, as relying upon the infinite merits of our Lord 
 Jesus Christ. That God never failed offenng 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 
 fprgotten 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 chang- 
 ing our works, but in doing that for God's sake which 
 we commonly do for our own. That it was lamen- 
 table 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,* 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 obhged to adhere to God by action in the 
 time of action as by prayer in the season of prayer. 
 
 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 ap- 
 pointed times of prayer were past, he found no differ- 
 ence, because he still continued with God, praising and 
 blessing Him with all his might, so that he passed his 
 
 * Gal. i. lo; Eph. vi. 5, 6. 
 
T 
 
 CONVERSATIONS 17 
 
 life in continual joy ; yet hoped that God would give 
 him somewhat to suffer when he should grow stronger. 
 
 Inat v/2 ought, once for all, heartily to put our 
 whole trust in God, and make a total surrender of our- 
 selves to Him, secure t^at 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 beoome united 
 to the will of God ; that all besides 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; that 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 worshipers of 
 God we can possibly be, as we hope to be through all 
 eternity. 
 
 That when we enter upon the spiritual life, we should 
 consider and examine to the bottom what we are. And 
 then we should find ourselves worthy of all contempt, 
 and not deserving indeed the name of Christians ; sub- 
 ject 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 
 
18 
 
 CONyERSATlONS 
 
 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, tempta- 
 tions, 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 tp 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 hghts 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 
 
 * The particulars which follow are collected from other ac- 
 counts of Brother Lawrence. 
 
CONVERSATIONS 
 
 19 
 
 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 
 mgy 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 , re- 
 ceive all my works^ and possess all my affections. 
 
 As he proceeded in his work he continued his famil- 
 iar 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 retiuned 
 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 Brother 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 ex- 
 ample was a stronger inducement than any arguments 
 he could propose. His very countenance was edify- 
 ing, such a sweet and calm devotion appearing in it as 
 could not but affect the beholders. And it was ob- 
 served that in the greatest hurry of business in the 
 kitchen he still preserved his recollection and heavenly- 
 
20 
 
 CONVERSATIONS 
 
 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 clatter of my 
 kitchen, while several persons are at the same time 
 calling for different things, I possess God in as great 
 tranquillity as if I were upon my knees at the blessed 
 sacrament." 
 
 ~-t_ 
 
LETTERS 
 
 FIRST LETTER 
 
 Since you desire so earnestly that I should com- 
 municate 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 
 'nust 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 
 ''.hat I have for your advancement would not be able 
 *o determine me to it. The account I can give you is : 
 
 Having found in many books different m' thods 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, that He might take away my sin, / re- 
 nounced, 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 
 ^.imes I beheld Him in my heart as my Father, as my 
 God. I worshiped him the oftenest that I could, keep- 
 ax 
 
LETTERS 
 
 ing 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, not- 
 withstanding all the difficulties that occurred, without 
 troubling or disquieting myself when my mind had wan- 
 dered 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 in 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 noth- 
 ing without Him, and / 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 dis- 
 please Him, at least wilfully, but it also begets in us a 
 holy freedom, and, if I may so speak, a familiarity with 
 God, wherewith we ask, and that successfully, the graces 
 we stand in need of. In fine, by often repeating these 
 acts, they become habitual^ and the presence of God 
 rendered as it were natural to us. Give Him thanks, 
 if you please, with me, for His great goodness toward 
 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. 
 
 I am, in our Lord, 
 * Yours, etc 
 
LETTERS 
 
 SECOND LETTER 
 
 To the Reverend 
 
 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 Hfe 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 con- 
 summation. 
 
 I have not followed all these methods. On the con- 
 trary, from I know not what instincts, I found they dis- 
 couraged me. This was the reason why, at my entrance 
 into religion, I took a resolution to give myself up to 
 God, as the best return I could make for His love, and, 
 for the love of Him, to renounce all besides. 
 
 For the first year I commonly employed myself dur- 
 ing the time set apart for devotion with the thought of 
 death, judgment, heaven, hell, 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 XhdX faith alone was capable 
 to satisfy me in that point.* 
 
 * / suppose he means that all distinct notions he coold form of 
 God were nnsatisfactory, because he perceived them to be oa- 
 
24 
 
 LETTERS 
 
 Such was my beginning, and yet I must tell you that 
 for the first ten years I suffered much. The apprehen- 
 sion 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 the matter 
 and source of my sufferings. During this time I fell 
 often, and rose again presently. It seemed to me that 
 all 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 wilful delusion, and that there was 
 no salvation for me. 
 
 When I thought of nothing but to end my days in 
 these troubles (which did not at all diminish the trust 
 I had in God, and which served only to increase my 
 faith), I found myself changed all at once; and my 
 soul, which till that time was in trouble, felt a profound 
 inward peace, as if she were in her center and place of 
 rest. 
 
 Ever since that time I walk before God simply, in 
 i'aith, with humihty 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 
 
 worthy of God ; and therefore his mind was not to be satisfied 
 but by the views oifaith^ which apprehend God as infinite and 
 incomprehensible, as He is in Himself, and not as He can be 
 conceived by human ideas. 
 
LETTERS 
 
 25 
 
 X 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 than 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 me joys and raptiures inwardly, and some- 
 times 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 con- 
 Aider 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 re- 
 gret, I confess to Him all my wickedness, I ask His for- 
 giveness, I abandon myself in His hands that He may 
 do what He pleases with me. The 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 
 
 1 
 
fl6 
 
 LETTERS 
 
 m 
 
 respects as His favorite. It is thus I consider myself 
 from time to time in His holy presence. 
 
 My most useful 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 neces- 
 sity 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 con- 
 tinuation 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 form His perfect image in my soul, and 
 make 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 in- 
 activity, 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 
 
tBTTERS 
 
 27 
 
 acts as she was formerly accustomed to, and which were 
 then her support, but which would now rather hinder 
 than assist her. 
 
 Yet I cannot bear that this should be called delu- 
 sion, 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 to 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, in our Lord, 
 
 Yours, etc. 
 
 THIRD LETTER 
 
 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 Mr. . 
 
 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 which should 
 engage him to put all his trust in Ilim who accompanies 
 him everywhere. Let him think of Him as often as he 
 
2d 
 
 LETTERS 
 
 \ 
 
 can, especially in the greatest dangers. A little lifting 
 up of the heart suffices. A little remembrance of God, 
 one act of inward worship, though upon a march, and 
 a sword in hand, are prayers, which, however short, are 
 nevertheless very acceptable to God ; and far from les- 
 sening 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. No one will notice 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 the dangers of life. I hope 
 that God will assist him and all the family, to whom I 
 
 present my service, being theirs and 
 
 Yours, etc. 
 
 FOURTH LETTER 
 
 I have taken this opportunity to communicate t^ 
 you the sentiments of one of our society, concerning 
 the admirable effects and continual assistances which 
 he receives from the presence of Gon. Let you and me 
 both profit by them. 
 
 You must know his continual care has been, for 
 about 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 occa> 
 
LETTERS 
 
 29 
 
 sions. 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 hin- 
 der 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 toward 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 ac- 
 cording 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 fund 
 and center of his soul. The experience of these thmgs 
 gives him such an assurance that God is always in the 
 fund or bottom of his soul that it 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 
 
80 
 
 LETTERS 
 
 whichf after being forcibly stopped against its ordinary 
 course y 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 Uttle left. Death fol- 
 lows 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 mea- 
 sures that you will not be surprised. I commend you 
 for it ; it is the one thing necessary. We must, never- 
 theless, 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 Hberty to impart to you these good 
 sentiments, that you may compare them with your own. 
 It 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, in our Lord, 
 
 Yours, etc. 
 
LETTERS 
 
 FIFTH LETTER 
 
 «' 
 
 \ * 
 
 ■■♦':!' 
 
 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 these 
 ' books, which treat of the presence of God, a subject 
 which, in my opinion, contains the whole spiritual life ; 
 and it seems to me that whoever duly practises it will 
 soon become spiritual. 
 
 I know that for the right practice of it the heart must 
 be empty of all other things, because God will possess 
 the heart alone; and as He cannot possess it alone 
 without emptying it of all besides, so neither can He 
 act there^ and do in it what He pleases, unless it be left 
 vacant to Him. 
 
 There is not in the world a kind of life more sweet 
 and delightful than that of a continual conversation 
 with God. Those only can comprehend it who prac- 
 tise 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 I knew we but the want we have of the grace and 
 
32 
 
 LETTERS 
 
 assistance ^f God, we should never lose sight of Him 
 — no, not for a moment. Believe me ; make immedi- 
 ately a holy and firm resolution nevermore wilfully to 
 forget Him, and to spend the rest of your days in His 
 sacred presence, deprived, for the love of Him, if He 
 thinks fit, of all consolations. 
 
 Set heartily about this work, and if you do it as you 
 ought, be assured that you will soon find the effects of 
 it. I will assist you with my prayers, poor as they are. 
 I recommend myself earnestly to yours and those of 
 your holy society, being theirs, and more particularly 
 
 Yours, etc. 
 
 SIXTH LETTER 
 
 {To the Same) 
 
 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 sat- 
 isfied without the practice of the presence of God. For 
 my part, I keep myself retired with Him in the fund 
 or 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 de- 
 
LETTERS (H 
 
 voted 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 wan- 
 dering from Him. 
 
 It is, however, necessary to put our whole trust in 
 God, laying aside all other cares, and even some par- 
 ticular forms of devotion, though very good in them- 
 selves, yet such as one often engages in unreasonably, 
 because these 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 pres- 
 ence, one while by an act of praise, of adoration, or of 
 desire ; one while by an act of resignation or thanksgiv- 
 ing ; and in all the ways 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, notwith- 
 standing all the difficulties that may occur. I recom- 
 mend myself to the prayers of your holy society, and 
 yours in particular* I am, in our Lord, 
 
 Yours, etc. 
 
 SEVENTH LETTER 
 
 I pity you much. It will be of great importance if 
 you can leave the care of your affairs to , and 
 
K 
 
 LETTERS 
 
 
 spend the remainder of your life only in worshiping 
 God. He requires no great matters of us : a little re- 
 membrance of Him from time to time ; a little adora- 
 tion ; 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 con- 
 sole 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 oiu: 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. Suffer- 
 ings 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. 
 
 Accustom 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 con- 
 fine yourself to certain rules, or particular forms of de- 
 votion, but act with a general confidence in God, with 
 
 ^. 
 
LETTERS 
 
 love ana humility. You may assure of my poor 
 
 prayers, and thai^ I am their servant, and particularly 
 
 Yours in our Lord, etc. 
 
 EIGHTH LETTER 
 
 {Concerning Wandering TTioughis in I^ayer) 
 
 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 re- 
 duced by recollection at our first engaging in devotion, 
 has contracted certain bad habits of wandering and dis- 
 sipation, 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 wan- 
 dering. 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 recollect it ; the will must bring it back in tran- 
 quillity. If you persevere in this manner, God will 
 have pity on tou. 
 
 One way to recollect the mind easily in the time of 
 
10 
 
 LETTERS 
 
 prayer, and preserve it more in tranquillity, is not to 
 let it wander too far at other times. You should keep it 
 strictly \\\ 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 re- 
 call it from Its wanderings. 
 
 I have told you already at large, in my former let- 
 ters, 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. 
 
 Yours, etc. 
 
 NINTH LETTER 
 
 The inclosed 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 onue. I recommend 
 her to you ; we ought to help one another by our ad- 
 vice, 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, and that all besides is but folly 
 and vanity. You and I have lived about forty years 
 in religior (i.e., a monastic life). Have we employed 
 them in loving and serving God, who by His mercy 
 has called u ' to this state, and for that very end ? I 
 am filled with shame and confusion when I reflect, on 
 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. 
 
LETTERS 
 
 87 
 
 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 infiniteiy 
 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 easi- 
 est method I know; and as I use no other, I advise 
 all the world to do 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. 
 
 I am, 
 
 Yours, etc. 
 
 TENTH LETTER 
 
 I have had a good deal of difficulty to bring myself 
 to write to Mr. , and I do it now purely because 
 
t» 
 
 LETTERS 
 
 you and Madam desire me. Pray write the direc« 
 
 tions 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 Mr. 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 in« 
 clined to serve him. He disposes of hearts as He 
 
 pleases. Perhaps Mr. was too much attached 
 
 to him he has lost. We ought to love our friends, but 
 without encroaching upon the love due to 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 al- 
 ways 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, hve 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, in our Lord, 
 
 Yours, etc. 
 
 ELEVENTH LETTER 
 
 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 
 
LETTERS 
 
 39 
 
 
 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. Accus- 
 tom 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 effect of His mercy, and 
 the means which He employs for their salvation — such 
 commonly find in it great sweetness and sensible con- 
 solation. 
 
 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 suc- 
 ceed 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. Com- 
 fort yourself with the sovereign Physician both of the 
 soul and body. 
 
 Be satisfied with the condition in which God places 
 you; however happy you may think me, I envy you. 
 
 f 
 
40 ' LETTERS 
 
 Pains and sufferings would be a paradise to me while I 
 should suffer with my God, and the greatest pleasures 
 would be hell to me if I could rehsh 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 hy faiths and I 
 see Him in such a manner as might make me say 
 sometimes, / believe no more, but I see. I feel what 
 faith teaciies us, and in that assurance and that prac- 
 tice of faith I will live and die with Him. 
 
 Continue, then, always with God ; it is the only sup- 
 port and comfort for your affliction. I shall beseech 
 Him to be with you. I present my service. 
 
 Yours, etc. 
 
 TWELFTH LETTER 
 
 If we were well accustomed to the exercise of the 
 presence of God, all bodily diseases would be much al- 
 leviated thereby. God often permits that we should 
 suffer a little to pmify our souls and oblige us to con- 
 tinue 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 in- 
 firmities, 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 as- 
 sist you with my poor prayers. 
 
 God has many ways of drawing us to Himself. He 
 
 
LETTERS ' H 
 
 sometimes hides Himself from us ; hvX faith alone, which 
 will not fail us in time of need, ought to be our sup- 
 port, and the foimdation of our confidence, which must 
 be all in God. 
 
 I know not how God will dispose of me. I am al- 
 ways 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 suffer- 
 ings, 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 for- 
 sakes us until 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. 
 
 I am. 
 
 Yours, etc. 
 
 THIRTEENTH LETTER 
 
 [To the Same) 
 
 I am in pain to see you suffer so long. What gives 
 me some ease and sweetens the feelings I have for your 
 griefs is that they are proofs of God's love toward 
 you. See them in that view and you will bear them 
 more e^jily. As your case is, it is my opinion that you 
 should leave off human remedies, and resign yourself 
 entirely to the piovidence of God. Perhaps He stays 
 only for that resignation and a perfect trust in Him to 
 cure you. Since, notwithstanding all your cares, physic 
 
42 LETTERS 
 
 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 no consolation elsewhere. I hope you 
 will soon receive it. Adieu. I will help you with my 
 prayers, poor as they are, and shall always be, in our 
 Lord, 
 
 Yours, etc. 
 
 FOURTEENTH LETTER 
 
 {To the Same) 
 
 I render thanks to our Lord for having relieved 
 you a little, according to your desire. I have been 
 often near expiring, but I never was so much satisfied 
 as then. Accordingly, I did not pray for any relief, 
 but I prayed for strength to suffer with courage, humil- 
 ity, and love. Ah, how sweet it is to suffer with God! 
 However great the sufferings may be, receive them 
 
LETTERS 43 
 
 with love. It is paradise to suffer and be with Him ; 
 so that if in this life we would enjoy the peace of para- 
 dise 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. 
 
 I am, 
 
 Yours, etc. 
 
 FIFTEENTH LETTER 
 
 (To the Same) 
 
 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 always be 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, except when 
 we see them in the wrong light. When we see them 
 
44 LETTERS 
 
 as dispensed by the hand of God, 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 plea- 
 sures. 
 
 Let us not content omrselves with loving God for the 
 mere sensible favors, how elevated soever, which He 
 has done or may do us. Such favors, though nevei 
 so great, cannot bring us so near to Him as faith doe?, 
 in one simple act. Let us seek Him often by faith. 
 He is within us ; seek Him not elsewhere. If we do 
 love Him alone, are we not rude, and do we not de- 
 serve blame, if we busy ourselves about trifles which 
 do not please and perhaps offend Him? It is to bt 
 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 
 've 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 vouch- 
 safed you. I hope from His mercy the favor to see 
 Him within a few days.* Let us pray for one another. 
 
 I am, in oiu: Lord, 
 i Yours, etc. 
 
 * He took to his bed two days after, and died within the week. 
 
 \ . 
 
■f 
 
 I 
 
 1 '? 
 
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