The Practice of the Presence of God

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

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

     Conversion and previous 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 favour, in his
   conversion at the age of eighteen.

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

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

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

   That we should establish ourselves in a sense of 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 mischiefs they did, when He pleased, he gave
   himself no farther trouble.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

   That, without being discouraged on account of our sins, we should pray
   for His grace with a perfect confidence, as relying upon the infinite
   merits of our LORD. That GOD never failed offering us His grace at
   each action; that he distinctly perceived it, and never failed of it,
   unless when his thoughts had wandered from a sense of 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, [Gal.
   i. 10; Eph. vi. 5, 6.] and (as far as we are capable) purely for the
   love of GOD.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

How the habitual sense of 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
   wilfully, but it also begets in us a holy freedom, and if I may so
   speak, a familiarity with GOD, wherewith we ask, and that
   successfully, the graces we stand in need of. In fine, by often
   repeating these acts, they become habitual, and the presence of GOD is
   rendered as it were natural to us. Give Him thanks, if you please,
   with me, for His great goodness towards me, which I can never
   sufficiently admire, for the many favours He has done to so miserable
   a sinner as I am. May all things praise Him. Amen.
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SECOND LETTER

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

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

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

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

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

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

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

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

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

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

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

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

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

   My most usual method is this simple attention, and such a general
   passionate regard to GOD; to whom I find myself often attached with
   greater sweetness and delight than that of an infant at the 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 favours which GOD
   does me, all unworthy and ungrateful as I am.

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

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

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

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

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

THIRD LETTER

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

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

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

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

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

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

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

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

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

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

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

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

FIFTH LETTER

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

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

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

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

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

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

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

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

SIXTH LETTER

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

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

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

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

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

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

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

SEVENTH LETTER

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

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

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

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

EIGHTH LETTER

Concerning wandering thoughts in prayer.

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

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

   I believe one remedy for this is, to confess our faults, and to humble
   ourselves before GOD. I do not advise you to use multiplicity of words
   in prayer; many words and long discourses being often the occasions of
   wandering: hold yourself in prayer before GOD, like a dumb or
   paralytic beggar at a rich 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 favours
   which GOD has done, and incessantly continues to do, me; and on the
   other, upon the ill use I have made of them, and my small advancement
   in the way of perfection.

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

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

TENTH LETTER

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

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

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

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

ELEVENTH LETTER

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

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

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

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

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

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

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

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

TWELFTH LETTER

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

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

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

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

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

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

THIRTEENTH LETTER

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

   I AM in pain to see you suffer so long; what gives me some ease, and
   sweetens the feeling I have of your griefs, is that they are proofs of
   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.
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FIFTEENTH LETTER

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

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

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

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

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

[He took to his bed two days after and died within the week.]
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.
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Indexes
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Index of Scripture References

Isaiah

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

Galatians

[3]1:10

Ephesians

[4]6:5 [5]6:6
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           This document is from the Christian Classics Ethereal
              Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.