1The Practice

of the
Presence of God

Brother Lawrence
The Practice of the Presence of God.

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Table of Contents
The Life of Brother Lawrence 5

Part One
Conversations with Brother Lawrence
First Conversation 8
Second Conversation 11
Third Conversation 16
Fourth Conversation 19

Part Two
Letters from Brother Lawrence
First Letter 26
Second Letter 29
Third Letter 34
Fourth Letter 36
Fifth Letter 39
Sixth Letter 41
Seventh Letter 43
Eighth Letter 45
Ninth Letter 47
Tenth Letter 49
Eleventh Letter 51
Twelfth Letter 54
Thirteenth Letter 56
Fourteenth Letter 58
Fifteenth Letter 60
 The Life of
Brother Lawrence
You hold in your hands one of the most enduring spiritual classics of all
time. Although this work is rightfully credited to brother Lawrence, he
actually did not write the book. In fact, he had no inkling that this book
would be written.
The book itself was penned after the death of brother Lawrence by a friend,
the director of a monastic community, named Joseph de Beaufort. The
Practice of the Presence of God is actually a collection of Beaufort’s notes
from his many conversations with brother Lawrence, together with fifteen
letters written by brother Lawrence.
Brother Lawrence’s birth name was Nicholas Herman. He was born in the
Lorraine region of France in the early 1600s. As a youth, he lived through
the brutal Thirty Years War fought between the Catholic and Protestant
countries of Europe.
At age eighteen, Nicholas had a strong conversion, which led him to seek a
deep relationship with God. He worked for awhile as the footman or valet
to the king’s treasurer. However, according to his own words, he was a
“great awkward fellow who broke everything.” Thinking he was not good
at anything, Nicholas entered a monastic brotherhood in Paris, France—
somewhat as a form of self-punishment. Here, Nicholas eventually became
a lay brother, and he took the name of brother Lawrence.
Brother Lawrence never advanced beyond being the cook at the monastic
community, but he developed the unique gift of being able to pray
incessantly with God throughout the entire day—even during his work. He
referred to continual communion with God as the “practice of the presence
of God.” This practice produced such a spiritual change in brother
Lawrence that various persons would come to visit him and try to learn how
to practice the presence of God themselves. Joseph de Beaufort, who
collected this work together, was such a person.
One of the remarkable things about The Practice of the Presence of God is
that it has appealed to Protestants and evangelicals just as much as it has to
Catholics. Men like John Wesley and A. W. Tozer have endorsed this work,
as have millions of ordinary Christians. Most readers may not agree with
every statement that brother Lawrence makes, but virtually no one can read
this spiritual work without being deeply affected by it.
This present edition is a fresh translation made from the English edition of
The Practice of the Presence of God made by Edgar C. Barton during the
1800s.
Editor
Part One

Conversations With
Brother Lawrence
 First Conversation
The first time I saw brother Lawrence was upon the third of August, 1666.
He told me that God had done him a singular favor in his conversion at the
age of eighteen.
It was in the winter and brother Lawrence observed a tree stripped of its
leaves. He reflected on the fact that within a little time the leaves would be
renewed and after that the flowers and fruit would appear again. From this
simple reflection, he came to a high view of the providence and power of
God that has never since been erased from his soul. He told me that this
view had completely freed him from the world. It had kindled in him such a
love for God that he could not tell whether his love has increased in the
more than forty years that he has lived since his conversion.
Brother Lawrence related to me that he had been footman to Mr. Fieubert,
the king’s treasurer. However, Lawrence was a great awkward fellow who
broke everything. He said that he had desired to be received into a monastic
community, thinking that in such a place he would be properly disciplined
for his awkwardness and the faults he might commit. He thereby sought to
sacrifice his life, along with its pleasures, to God. However, God had fooled
him, for Lawrence had found nothing but joy and satisfaction in his simple
life in the monastic community.
Brother Lawrence shared with me a lot about the spiritual life. Here are
some of the things he told me:
We should establish ourselves in a sense of God’s presence by continually
conversing with Him. It is a shameful thing to quit this fellowship with God
in order to think of trifles and fooleries.
We should feed and nourish our souls with high conceptions of God—
which will yield in us great joy in being devoted to Him.
We should enliven our faith. It is lamentable that we all have so little faith.
Instead of taking faith for their rule of conduct, people amuse themselves
with trivial devotions, which change daily. The way of faith is the essence
of Christ’s church, and it is sufficient to bring us to a high degree of
perfection.
Therefore, with regard to things both temporal and spiritual, we should give
ourselves up wholly to God. We should seek our satisfaction only in
fulfilling His will, whether He leads us by suffering or by consolation. For
all things are the same to a soul truly resigned to live in God’s will. We
need to persevere even in those times of dryness, insensibility and
monotony in prayer. For through those things, God tests our love for Him. It
is particularly at those times that we need to thoroughly surrender to His
will, for this will greatly promote our spiritual advancement.
Brother Lawrence further told me that as for the miseries and sins we hear
of daily in the world, he is not surprised at them. In fact, he said he wonders
there is not more sin—considering the malice sinners are capable of. For his
part, he said he prays for sinners and the unconverted. Yet, knowing that
God can remedy the mischiefs they do whenever He pleases, he does not let
the sins of the world trouble him.
To arrive at the total surrender that God requires, he said we should watch
attentively over all the emotions which affect us—in things both spiritual
and fleshly. God gives light concerning those emotions to those who truly
desire to serve Him. He said that if it was my desire to sincerely serve God,
I could come to him (brother Lawrence) as often as I pleased. I need not
fear that I am bothering him. However, if it is not my desire to totally
surrender myself to Christ, he requested that I not visit him any more.
Second Conversation
Brother Lawrence said that nowadays he is always governed by love,
without selfish views. After he had resolved years ago to make the love of
God the end of all his actions, he soon found reasons to be well satisfied
with his method. He said he is pleased when he can perform the lowliest
task, such as picking up a piece of straw from the ground, for no other
reason except for the love of God, seeking only Him and nothing else—not
even His gifts.
He said that at one time he had been long troubled in mind because he
worried that he was eternally lost. He was so concerned about this that all
the men in the world could not have persuaded him to the contrary.
However, he finally reasoned with himself about his condition, as follows:
“I did not enter the spiritual life for any reason other than for the love of
God. And I have endeavoured to act only for Him. Therefore, 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 accomplished at least this one good
thing: that until death I will have done all that is in me to love Him.” He
told me that this trouble of mind had lasted four years, during which time he
suffered much mental anguish.
However, since then, he told me he has passed his life in perfect liberty and
continual joy. He has placed his sins between himself and God, as it were,
to acknowledge to Him that he does not deserve His blessings. Yet, God
still continues to bestow His blessings in abundance.
Brother Lawrence said that in order to form a habit of conversing with God
continually—and doing all of our actions for Him—we must at first
diligently implore Him for this ability. However, after a little practice, we
will eventually find His love inwardly exciting us to this practice without
any difficulty.
After the pleasant days God has given him, he expects that eventually he
will have to endure his times of pain and suffering. However, he is not
concerned about this. For he knows very well, that as he can do nothing of
himself, God will not fail to give him the strength to bear any future trials.
When he is called on to exercise some needed virtue, he addresses himself
to God, saying, “Lord, I cannot do this unless you enable me.” He then
receives more than sufficient strength.
At the same time, whenever he fails in his responsibilities, he simply
confesses his fault, saying to God, “I will never be able to do otherwise if
you leave me to myself. I need you to prevent my falling and to amend
what is amiss.” After this, he gives himself no further concern about the
matter.
He said that we should walk with God in the greatest simplicity—speaking
to Him frankly and plainly. We should implore His assistance in our daily
affairs while they are happening. What he has experienced is that God never
fails to grant such assistance.
He related to me that recently he had been sent into Burgundy to buy
provisions for the society of brothers. However, this was a very unwelcome
task for him because he has no head for business and because he is lame. In
fact, the only way he could move about the boat was by rolling himself over
the casks. Nevertheless, he did not worry about the boat trip nor about the
purchase of provisions. Instead, he simply said to God, “It is your business
that I am undertaking.” And afterwards he found that everything worked
out very well. Similarly, he had been sent into Auvergne the year before
upon the same type of business, and everything had worked out perfectly on
that occasion as well.
Things have worked similarly in his duties in the kitchen, to which he
naturally has a great aversion. He simply has accustomed himself to do
everything there for the love of God. And on all occasions he performs his
work with prayer, asking for God’s grace to do his work well. As a result,
during the fifteen years that he has been employed there, brother Lawrence
has found everything to be easy.
He said that he is very well pleased with the new position he has.
Nevertheless, he said he would be content to be given any assignment. That
is because he finds joy in every condition, for he performs even the smallest
tasks for the love of God.
He told me that for him the set times of prayer are no different than other
times. To be sure, he retires to pray in accordance with the directions of his
spiritual advisor. However, he really does not want such retirement. Nor
does he ask for it. For even his greatest tasks in the kitchen never divert him
from God.
He knows his obligation is to love God in all things. Ever since he has
endeavored to practice this, he really has had no need of a director to advise
him. Instead, he only needs someone to hear his failings! He said that he is
quite aware of his faults, but he is not discouraged by them. He faithfully
confesses them to God, and he does not plead with God to excuse them.
Once he has done this, he peaceably resumes his usual practice of love and
adoration.
When he is in a troubled state of mind, he consults no other human. Rather,
knowing only by the light of faith that God is present, he contents himself
with directing all his actions to Him. That is, he performs his tasks with a
desire to please God, and then he lets happen whatever may come of it.
He told me that useless thoughts spoil everything. In fact, that is where
mischief begins. Therefore, we should reject them as soon as we perceive
their irrelevance to the matter at hand or to our salvation. After quickly
dismissing them, we should return to our communion with God.
He admitted to me that at the beginning he had often squandered his
appointed prayer times in having to constantly reject wandering thoughts.
He would clear them from his mind but then fall right back into them. He
learned that, unlike some other men, he was unable to regulate his devotion
through rules (such as prescribed methods of meditation). To be sure, he
had tried meditation for some time. However, he afterwards gave it up, for
it was not helping him.
He also found that all bodily mortifications and other exercises are useless
unless they bring a person to union with God through love. After
considering these other methods, he eventually concluded that the shortest
way to union with God is to go straight to Him by always loving Him and
doing all things for His sake.
He explained to me that we should make a great distinction between the
acts of the intellect and the acts of the will. The acts of the intellect are of
comparatively little value, but the acts of the will mean everything. In the
end, our only business is to love and delight ourselves in God.
He realizes that all of the various kinds of bodily mortification, if they are
void of the love of God, cannot erase a single sin. Instead, without any
anxiety, we should expect the pardon of our sins only from the blood of
Jesus Christ. Therefore, we should endeavor to love Him with all our hearts.
In fact God seems to have granted the greatest favors to the greatest sinners,
for they are more striking monuments of His mercy.
He told me that the greatest pains or pleasures of this world cannot be
compared with the spiritual pains and pleasures that he has experienced. So
he has learned not to worry about anything and to fear nothing. Instead, he
desires only one thing of God: that he might not offend Him.
He explained to me that he has few worries. When he fails in his duty to
God, he readily acknowledges it. He speaks to God, saying, “I have a habit
of doing this, and I shall never do otherwise if I am left to myself.
Therefore, I need your help.” When he does not stumble, then he gives God
thanks. For he acknowledges that his success comes from Him alone.
Third Conversation
Brother Lawrence told me that the foundational point of his spiritual life is
a lofty perception and esteem of God in faith. Once he had fully conceived
the majesty and supremacy of God in his mind, he found he had no other
cares. Rather, he now faithfully rejects every other thought that enters his
mind—so that he can perform all his actions for the love of God.
He said that when sometimes he has not thought of God for a good while,
he does not become troubled about it. Instead, he simply acknowledges his
wretchedness to God. After that, he returns to Him with so much the greater
trust. For his trust is now greater in proportion to how wretched it had been
for having forgotten Him.
He said that the trust we put in God greatly honors Him and brings down
showers of grace from Him. He discovered that, not only is it impossible for
God to deceive, but it is also impossible for Him to let a soul who is
perfectly surrendered to Him to suffer for very long. The type of soul he
speaks of is one that is resolved to endure all things for God’s sake.
He related to me that he has frequently experienced the immediate help of
Divine grace upon every type of occasion. As a result of those experiences,
anytime he has business to do, he does not worry about it beforehand.
Instead, when it is time to do it, he finds in God everything that is necessary
for him to do—just as clearly as though looking into a mirror.
He said that of late he has acted in the manner just described, without
worrying beforehand about God’s care. However, before tasting God’s
faithfulness, he had often worried whether or not God would give him the
grace needed for a given task.
When outward business diverts him a little from the thought of God, he
finds that God infuses his soul with a fresh remembrance. He then becomes
so filled with God’s passion and so enraptured by His love that it is difficult
for him to contain himself. In fact, he is usually more united to God in his
outward duties than when he retires for set times of devotion.
He told me that at some time in the future, he feels he will likely experience
some great affliction of the body or mind. But that does not concern him.
Instead, he feels that the worst that can happen to him would be to lose that
sense of God that he has enjoyed for so long. However, he is assured by the
goodness of God that He will never utterly forsake him.
He is also assured that God will give him strength to bear whatever evil He
might permit to happen to him. Therefore, he fears nothing, and he has no
reason to consult with anybody about his spiritual state. In fact, when he has
attempted to consult with one of the directors, he always comes away more
perplexed. Since he is fully conscious of his readiness to lay down his life
for the love of God, he has no apprehension of danger. He said that perfect
surrender to God is a sure way to heaven—a way that always provides
sufficient light for our conduct.
He explained that when we begin to devote ourselves to a life of spiritual
surrender, we should be faithful in doing our duties and denying ourselves.
We may experience nothing at first, but afterwards unspeakable pleasures
will follow. In times of difficulty, we need only to seek Jesus Christ and to
beg for His grace, with which everything becomes easy.
He realized that many people do not advance in the surrendered Christian
life because they stick to penances and particular spiritual exercises. At the
same time, they neglect the love of God—which is the ultimate goal. The
truth of this is apparent from their works. That is the reason why we see so
little genuine godliness.
He realized that we need neither art nor science to approach God, but only a
heart resolutely determined to surrender itself to Him alone—for His sake,
not ours. And we must love Him above everything else.
Fourth Conversation
Over time, brother Lawrence conversed with me very frequently and with
great openness of heart. He particularly spoke about his manner of living
every moment with a sense of God’s presence. I have already related many
of the things he told me about practicing this presence of God.
On one occasion, he told me that it all consists of one heartfelt renunciation
of everything that does not lead to God. Over time, we can become
accustomed to a continual conversation with Him, with total freedom and
simplicity. We only need to recognize that God is intimately present with
us. We can therefore address Him at every moment.
We should plead for His assistance to know His will in things that are
doubtful. And we should likewise seek God’s help to rightly perform those
things that we plainly see He requires of us. We should offer these tasks to
Him before we do them—as an offering. And then we should give Him
thanks when we have done them.
During this continual conversation with God throughout the day, we should
be praising, adoring, and loving him incessantly. We should do this because
of His infinite goodness and perfection.
Brother Lawrence said that rather than being discouraged because of our
sins, we should pray for God’s grace with a perfect confidence, relying
upon the infinite merits of our Lord. God never fails to provide His grace to
us on every occasion. He explained to me that he himself distinctly
perceives this sense of grace. And he has never failed to receive it except
when his thoughts have wandered from a sense of God’s presence. Or when
he has forgotten to ask for God’s assistance. He said that God always gives
us light in our doubts—so long as we have no other goal but to please Him.
Our sanctification does not depend upon changing our works (assuming
they are not sinful of themselves). Rather, sanctification depends upon
doing for God’s sake what we commonly do for our own sake. He said it is
lamentable to see how many people mistake the means for the end. For
example, they addict themselves to certain spiritual exercises—which they
perform very imperfectly because of their human or selfish regards.
He found that the most excellent method of going to God was that of doing
our everyday work without any view of pleasing men (Gal 1:10; Eph 6:5-6).
Rather, as far as we are capable, we should do even our daily tasks purely
for the love of God. He said it is a great delusion to think that the times of
prayer should differ from other times. Instead, we should realize that we are
as strictly obliged to adhere to God through our daily actions as we are
obliged to seek him through prayer during our set times of prayer.
He explained that his prayers were nothing else but a sense of the presence
of God. When living in this sense of God’s presence, his soul is insensible
to everything but Divine love. Therefore, when the appointed times of
prayer are past, he finds things to be no different. This is because he still
continues with God—praising and blessing Him with all his might. As a
result, he passes his life in continual joy. He sometimes hopes that God will
give him some things to suffer, for he seeks to grow stronger in his faith
through such trials.
He said that each of us, once and for all, should wholeheartedly put our
entire trust in God and totally surrender ourselves to Him. We can be secure
that He will not deceive us in this.
He also counseled that we should not grow weary of doing even little things
for the love of God. God does not regard the greatness of the work, but only
the love with which it is performed. He said we should not be surprised if, in
the beginning, we frequently fail in our endeavors. However, if we
persevere, at last we will acquire a habit of continually living in the sense of
God’s presence. This habit will naturally produce its effects on us, without
our notice and to our exceedingly great delight.
He said that the whole substance of Christianity is faith, hope, and love. By
the practice of these virtues, we become united to the will of God. All other
things are inconsequential. They should be used only as a means to arrive at
our end—which is to be totally swallowed up by faith and love.
All things are possible to those who believe. They are easier to those who
hope. And they are still easier to those who love. Finally, they are the
easiest of all to those who persevere in the practice of all three of these
virtues.
He told me that the goal we should propose for ourselves is this: to become
in this life the most perfect worshippers of God we can possibly be. We
want to be as complete in our worship of God in this life as we hope to be
throughout all eternity.
When we enter upon the devotional life, we should first consider what we
really are. We should examine ourselves to the very bottom. When we do
so, we will find ourselves worthy of all contempt. We will find we do not
deserve the name of Christians. We will find that we are subject to all kinds
of misery and numberless incidents that trouble us. These cause perpetual
ups and downs in our health, in our moods, and in our internal and external
dispositions. In short, we are persons whom God needs to humble through
many pains and labors, both within and without.
After such an examination, we will scarcely wonder why troubles,
temptations, oppositions and disappointments happen to us. Instead of
complaining about such things, we should submit ourselves to them. We
should bear them however long God pleases to permit them. In fact, we
should see them as things highly advantageous to us. For they are a form of
discipline. The greater perfection a soul aspires after, the more dependent it
must be upon Divine grace.
Brother Lawrence was once questioned by a member of his own society (to
whom he was obliged to open himself). This other brother wanted to know
by what means brother Lawrence had attained such a continuous sense of
God. Lawrence told the brother that—ever since his first coming to the
community—he has considered God to be the end of all his thoughts and
desires. He views God as the mark to which all thoughts and desires should
aim and in which they should terminate.
Brother Lawrence explained that in the beginning of his life in the
community, he spent the appointed hours for private prayer simply in
reflecting on God. He did this so as to convince his mind of the Divine
existence—and to impress it deeply upon his heart. He sought this profound
appreciation of God through devout sentiments and submission to the light
of faith—rather than by studied logic and elaborate meditations. He said
that by this short and sure method, he exercised himself in the knowledge
and love of God. And he resolved to use his utmost endeavor to live in a
continual sense of God’s presence, and, if possible, never to forget Him
ever again.
Once he had filled his mind with lofty sentiments of that infinite Being, he
cheerfully went to his appointed work in the kitchen (for he was the cook
for the society of brethren). Once in the kitchen, he first considered the
various tasks his duties required. He took note of when and how each thing
was to be done. Having done that, he spent all of his time—both before,
during, and after his work—in prayer.
When he begins his work each day, he says to God with a childlike trust in
Him, “O my God, you are with me, and I must now (in obedience to your
commands) apply my mind to these outward things. I therefore implore you
to grant me the grace to continue in your presence. To this end, please
prosper me with your assistance. Please accept all my works and possess all
my affections.”
Thereafter, as he proceeds in his work, he continues his familiar
conversation with his Maker, seeking His grace and offering to Him all his
actions.
When he has finished his tasks for the day, he reviews how he has
discharged his duties. If he finds he has performed them well, he gives
thanks to God. If he realizes he has performed poorly, he asks for pardon.
Having done so, and without being discouraged, he sets his mind right
again. And he thereafter continues in his exercise of the presence of God as
though he had never deviated from it.
“In short,” he said, “By rising after my falls, and by frequently renewing
my acts of faith and love, I have reached a state where it would be as
difficult for me not to think of God continually, as it was at first to accustom
myself to this practice of the presence of God.”
Since brother Lawrence has found such an advantage in walking in the
presence of God, it is natural for him to earnestly recommend it to others.
Actually, though, his example is a stronger inducement than any arguments
he can produce. His very countenance is always edifying. He has such a
sweet and calm spirit about him, it cannot help but affect anyone who sees
him.
Those around him notice that—even in the greatest hurry of business in the
kitchen—he still preserves his heavenly-mindedness and sense of God’s
presence. He is never rushed, nor does he loiter at his tasks. Rather, he does
each thing at its proper time, with an even composure and tranquility of
spirit.
“For me,” he said, “The time of work does not differ from the time of
prayer. Even in the noise and clutter of my kitchen—when several persons
are at the same time calling for different things—I possess God in as great
tranquility as if I were upon my knees at communion.”
Part Two

Letters
First Letter
You earnestly desire for me to explain to you the method by which I arrived
at a continual sense of God’s presence. This has been something that our
Lord, out of His mercy, has been pleased to give to me.
However, I should explain that it is with great difficulty that I write to you
about this. In fact, I am doing it only because you have so earnestly begged
me to do so. But even now, I do it only upon the condition that you agree to
show my letter to nobody. If I knew that you would let this letter be seen,
all the desire that I have for your advancement would not persuade me to
write you.
With that in mind, the account I can give you is this: In many books, I
found different methods of going to God and varying practices of the
spiritual life. However, I felt that these would only serve to confuse me—
rather than to help me attain what I was seeking. And what did I seek?
Nothing but how to become wholly God’s.
This goal made me resolve to give my all for the All. Accordingly, I gave
myself wholly to God. Afterwards, in order to make all the amends I could
for my sins, I renounced everything that was not God. I did this solely out
of love for Him
Thereafter, I began to live as if there were no one else in the world but He
and I. 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 worshiped Him as often as I could, keeping my mind focused on
His holy presence. And I would bring my mind back to this focus every
time I found it had wandered from Him.
To be sure, I found no small pain in this practice. Yet, I continued it, despite
all the difficulties that occurred. And I never troubled or disquieted myself
when my mind wandered involuntarily from His presence. I made this
practice of living in the presence of God my business— just as much
throughout my workday as at the appointed times of prayer. Every hour,
every minute, even in the height of my work, I drove away from my mind
everything that was capable of interrupting my thoughts of God.
This has been my common practice ever since I entered into this spiritual
community. And even though I have done it very imperfectly, yet I have
found great benefits from it. I well know that these benefits are to be
credited only to the mercy and goodness of God. For we can do nothing
without Him. And I still less than all others.
When we are faithful to keep ourselves in His holy presence and when we
set Him always before us, it keeps us from offending Him. It guards us from
doing anything that may displease Him, at least willfully. Not only that, it
also creates in us a holy freedom. And, if I may speak so boldly, it gives us
an intimacy with God. With this intimacy, we ask and are successfully
granted the graces we need.
In short, by often repeating these acts of consciously focusing on and
communing with God, this practice becomes continuous. Eventually, the
presence of God becomes natural to us. Give Him thanks, if you please,
with me, for His great goodness towards me. For I can never sufficiently
appreciate the many favors He has done to so miserable a sinner as I am.
May all things praise Him. Amen.
Second Letter
I have not found my manner of spiritual life described in any books. This in
itself does not bother me. Nevertheless, out of caution, I would be glad to
know your thoughts concerning it.
Many years ago, I had a conversation with a spiritual director. He told me
that the spiritual life is a life of grace, which begins with servile fear. This
fear is increased by hope of eternal life, and it is consummated by pure
love. He told me that each of these states has its different stages, through
which one finally arrives at that blessed consummation of daily communion
with God.
However, I have not followed all these methods. On the contrary, for
whatever reason, I found they discouraged me. That was why, at my
entrance into the community of brethren, I resolved to surrender myself to
God, as the best response I could make for my sins. In addition, for the
sheer love of Him, I decided to renounce everything else other than Him.
For the first years thereafter, during the times set apart for devotion and
prayer, I reflected primarily on death, judgment, heaven, hell, and my sins.
But during those same years, I applied my mind throughout the rest of the
day to the presence of God—even in the midst of my work. For I thought of
God as always being with me. In fact, I often thought of Him as in me.
Eventually, I found that unconsciously I was doing the same thing also
during my set times of prayer, which caused in me great delight and
consolation. This practice of sensing the ever-presence of God produced in
me so high an esteem for God that faith alone was capable of satisfying me
in this point [not human reasoning].
That is how it all began. And yet I must tell you that for the first ten years I
suffered much. I feared that I was not as devoted to God as I wished to be.
My past sins were always present on my mind. I felt guilty about the great
unmerited favors that God did for me. These thoughts were the matter and
source of my sufferings. During this time I often slipped spiritually, but I
would arise again before long.
Sometimes it seemed to me that man, reason, and God Himself were all
against me. The only thing for me was faith. At times I was troubled with
thoughts that it was sheer presumption for me to think I had received such
favors from God. Perhaps it was only my pride that imagined I had arrived
so quickly at the spiritual state that others had reached only with great
difficulty. At other times, I worried that it was all a willful delusion.
Perhaps there was no salvation for me at all. I thought I would probably
spend the rest of my days in this troubled state.
Nevertheless, none of these worries diminished my trust in God. Rather,
they served only to increase my faith. And then, one day I found myself
changed all at once. My soul—which until that time was constantly
troubled—felt a profound inner peace. It was as if my soul had finally
found her center and place of rest.
Ever since that time, I walk before God simply—in faith, with humility and
love. I apply myself diligently to do nothing and to think nothing that might
displease Him. I trust 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 fully express with words. I
truly have no pain or difficulty about my state. That is because I have no
will other than that of God. I endeavor to accomplish His will in every
thing. I am so completely resigned to this that I would not pick up a piece of
straw from the ground against His wishes. Nor would I do it from any other
motive but purely out of my love for Him.
I have given up all forms of mechanical devotions and prescribed prayers
(other than those required by my community). Instead I make it my practice
only to live continually in His holy presence. I maintain this state through a
focused attention on God, along with a general fond regard of Him.
I refer to this as practicing the presence of God. Or, perhaps to speak better,
it is a continual, silent, and secret conversation of the soul with God. This
constant communion with God often produces great joy and rapture—both
inwardly and at times outwardly. In fact, this joy is sometimes so great that
I am forced to hold it in check and to keep it hidden from others.
In short, I am assured beyond all doubt that my soul has been with God for
the past thirty years or more. Please realize that I have skipped over many
things in this letter in order not to become tedious to you. Yet, I think it
proper that I tell you how I visualize myself before God, whom I behold as
my King.
To be honest, I consider myself as the most wretched of men, full of sores
and corruption. I think of myself as one who has committed all sorts of
crimes against his King. Touched with a conscious remorse, I confess to
Him all my wickedness. I ask His forgiveness. I abandon myself in His
hands so that He may do with me whatever He pleases.
However, I have found that this King is full of mercy and goodness. He is
so full of mercy that instead of chastising me, He embraces me with love.
He invites me to eat at His table. He serves me with His own hands. He
gives me the key to His treasure. He converses with me and delights
Himself with me incessantly in thousands and thousands of ways. In every
way, He treats me as the King’s favorite. This is how I visualize things
concerning His holy presence.
My most usual method is this simple focus and this passionate regard for
God. I find myself often attached to Him with greater sweetness and delight
than that of an infant at its mother’s breast. In fact, if I dare use the
expression, I would choose to call this state the bosom of God. I call it this
because of the inexpressible sweetness that I taste and experience there. If
sometimes my thoughts wander from God by necessity or infirmity, I am
presently called back to Him by inward motions so charming and delightful
that I am almost ashamed to mention them.
Nevertheless, I prefer that you reflect more upon my great wretchedness—
of which you are fully informed— than upon the great favors that God does
for me. For I am truly unworthy and ungrateful.
As for my set hours of prayer, they are only a continuation of the same
practice. Sometimes I think of myself as a stone before a carver, out of
which the carver is to make a statue. In this frame of mind, I present myself
before God. I desire Him to chisel His perfect image into my soul and
render me entirely like Himself.
At other times when I am praying, I feel all my spirit and all my soul lift
itself up without any care or effort on my part. My soul continues in this
state as if it were suspended and firmly fixed in God as its center and place
of rest.
I know that some would label this state as nothing more than inactivity,
delusion, and self-love. I confess that it is indeed a holy inactivity. And it
would truly be a happy self-love if a soul steeped in self-love were capable
of such happiness. However, the truth is that when the soul is in this repose,
she cannot be disturbed by the acts to which she was formerly accustomed.
Perhaps in the past such acts would assist her. But now they will only
hinder her, rather than assist her.
At the same time, I cannot bear that this be called delusion. For the soul that
enjoys God in this manner desires nothing but Him. If this is delusion in
me, then 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 about the things I
have written. I always pay great deference to your thoughts, for I have a
singular esteem for your devotion. I am yours in our Lord.
Third Letter
We have a God who is infinitely gracious and who knows all our needs. 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. Please
thank Him with me for the favors He does you—particularly for the
fortitude and patience He gives you in your afflictions. It is a plain
indication of the care He takes of you. So comfort yourself with Him and
give thanks in all things.
I too admire the fortitude and bravery of our mutual friend. God has given
him a good disposition and a good will. However, there is still in him a little
of the world and a great deal of youth. I hope the affliction God has sent
him will prove a wholesome remedy for him. I hope it causes him to
examine himself. Perhaps it is the very thing needed to spur him to put all
his trust in God, who accompanies him everywhere.
Let him think of God as often as he can, especially in the greatest dangers.
A little lifting up the heart suffices. A little remembrance of God, one act of
inward worship (even while upon a trek)—these are prayers that are very
acceptable to God. This is true regardless of how short these prayers may
be. Far from lessening a man’s courage in times of danger, they best serve
to fortify him.
Let him then think of God as much as he can. He should accustom himself,
little by little, to this small but holy exercise. Nobody else will even be
aware of 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
as often as he can, in the manner I have recommended. It is very fitting and
most necessary for a man in his situation, for he is daily exposed to dangers
—both temporal and eternal.
I hope that God will assist him and all the family, to whom I present my
service, being theirs and yours.
Fourth Letter
In this letter, brother Lawrence describes himself
in third person.
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 us profit by them.
You must know that, during the past forty years or more he has spent in the
community, his constant concern has been to be with God always. He
desires to do nothing, say nothing, and think nothing that may displease
God. And he does this without any other purpose than purely for the love of
God. Because He deserves infinitely more love than what we can give.
This brother is now so accustomed to that Divine presence that he receives
from it continual joy 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 hide them from others.
If sometimes he is a little too much absent from the Divine presence, God
quickly makes Himself felt in this brother’s soul to bring him back to God’s
presence. This usually happens only when he is the most absorbed in his
outward work. He responds with exact fidelity to these inward drawings in
various ways. Sometimes he responds by an elevation of his heart toward
God. At other times, it is by a meek and fond regard for Him.
At still other times, he responds with the words that love brings into his
heart. For example, he may say, “My God, I am here, totally devoted to
you. Lord, mold me according to your heart.” And then it seems to him (as
in effect he feels it) that this God of love, satisfied with such few words,
reposes again and rests in the depth and center of his soul. The experience
of these things gives him an assurance that God is always in the depth of his
soul. And these experiences render him incapable of doubting God’s
presence for any reason whatever.
Judge by this what contentment and satisfaction he enjoys, while he
continually finds in himself so great a treasure. He no longer searches for it
anxiously. Rather, he has it openly before him, and he may take what he
pleases of it.
He complains much about our blindness. He often exclaims that we are to
be pitied who content ourselves with so little. God, he says, has infinite
treasure to bestow, and we content ourselves with a little sensible devotion
that passes in a moment. Blind as we are, we hinder God and stop the
current of His graces. But when He finds a soul abounding with a living
faith, He generously pours into it His graces and blessings. There they flow
like a river that has previously been dammed up. Once such a river has
found a passage, it gushes forth with impetuosity and abundance.
Yes, we often stop this torrent of God’s grace by the little value we place
upon it. But let us stop it no more. Let us enter into ourselves and break
down the dam that hinders it. Let us make way for grace. Let us redeem the
lost time, for perhaps we have but little left. Death follows us closely, so let
us be well prepared for it. For we die but once, and a miscarriage there is
irretrievable. I say again, let us turn inward. The time presses! There is no
room for delay! Our souls are at stake.
Of course, I believe that you have taken such effective measures that you
will not be surprised at death. I commend you for it, for it is the one thing
necessary. We must, nevertheless, always work at it. Not to advance in the
spiritual life is to go back. But those who have the gale of the Holy Spirit
behind them make progress even in their sleep. If the vessel of our soul is
still tossed with winds and storms, let us awaken the Lord (who reposes in
it), and He will quickly calm the sea.
I have taken the liberty to share these good sentiments with you so that you
may compare them with your own. Perhaps they will serve to kindle and
inflame your yearnings again—if by misfortune they might have cooled off
even a little. God forbid that this has happened, for it would indeed be a
great misfortune. Let us then both remember our first love. Let us profit by
the example and the sentiments of this brother in our community, who is
little known by the world but is known and extremely caressed by God.
I will pray for you. Please pray for me at once. I am yours in our Lord.
Fifth Letter
Today I received two books and a letter from a sister who is preparing to
make her profession. She requests the prayers of your holy society and
yours in particular. I perceive that she is counting upon them very much.
Please do not disappoint her. Beg of God that she may make her surrender
on account of His love alone and with a firm resolution to be wholly
devoted to Him.
I will send you one of those books which concern the presence of God. In
my opinion, this is a subject that contains the whole spiritual life. Whoever
duly practices it will soon become a truly spiritual person.
I know that in order to practice it correctly, the heart must be empty of all
other things. I say this because God desires to possess the heart all to
Himself. And He cannot possess it all to Himself until He empties it of
everything else. Accordingly, He can neither act upon our hearts nor
perform the work in it that He desires until our hearts are left vacant to
Him.
In the whole world, there is no life more sweet and delightful than that of a
continual conversation with God. The only ones who can comprehend it are
those who practice and experience it. Yet, I do not advise you to do it for
the sake of spiritual delight. It is not pleasure that we should seek in this
practice. Rather, let us do it from a principle of love and because God
would have us do so.
If I were a preacher, I would above all other things preach the practice of
the presence of God. And if I were a spiritual director, I would advise all the
world to practice it. That is how necessary I think it to be—and also how
easy I know it to be.
Ah! If we only knew how little most of us partake of the grace and
assistance of God, we would never lose sight of Him. No, not for a moment.
Believe me. Immediately make a holy and firm resolution never more to
willfully forget Him. Resolve to spend the rest of your days in His sacred
presence—deprived of all earthly pleasures for the love of Him, if He thinks
fit.
Set about this work with heartfelt fervor. And if you do it as you should, be
assured that you will soon experience the effects of it. I will assist you with
my prayers, poor as they are.
I recommend myself earnestly to you and those of your holy society.
Sixth Letter
I have received back from Mrs. _________ the things that you delivered to
her for me. I am curious that you have not given me your thoughts about the
little book I sent to you, and which you must have received. I encourage
you to wholeheartedly follow the practice of it in your old age. It is always
better late than never.
I cannot imagine how persons who devote themselves to the spiritual life
can live satisfied without the practice of the presence of God. For my part, I
keep myself focused on Him in the depth 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 practice does not tire out the body at all. Nevertheless, it is proper to
sometimes deprive the body of the many little pleasures that are innocent
and lawful in themselves. In fact, it is good to deprive the flesh often. For
God will not permit a soul that desires to be devoted entirely to Him to take
other pleasures than with Him. After all, that is more than reasonable.
To be sure, I am not saying that we must put any violent constraints upon
ourselves. No, we must serve God in holy freedom. We must carry on our
work faithfully, without trouble or worry. But we should recall our mind
back to God mildly and with tranquility whenever we find it wandering
from Him.
At the same time, it is necessary to put our whole trust in God, laying aside
all other cares. We should even lay aside certain prescribed forms of
devotion. These may be very good in themselves, but Christians often
engage in them unreasonably.
After all, those devotions are only a means to attain an end. But through the
exercise of the presence of God, we are already with Him who is our end.
So then it is useless to return to the means. Instead, we can continue our
communion of love with Him, residing in His holy presence. Sometimes we
will want to express our love through an act of praise, of worship, or of
longing. At other times, we will express it by an act of submission or
thanksgiving. In short, we can demonstrate our love in every manner that
our spirit might invent.
Do not be discouraged by the aversion you may find to this practice because
of human nature. You must discipline yourself. At first, one often thinks he
is wasting his time. However, you must go on and resolve to persevere in it
until death—regardless of 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 eighty, brother Lawrence
writes to a man who is sixty-four.
I greatly sympathize with you. It is extremely important that you leave the
cares of your affairs to God and spend the remainder of your life only in
worshiping Him. He requires no great matters from us. He only asks for a
little remembrance of Him from time to time, a little adoration. So, at times,
you should pray for His grace. Sometimes you should offer Him your
sufferings. At other times, you should give Him thanks for the favors He
has given you—and still gives you—in the midst of your troubles.
You should console yourself with Him as often as you can. Lift up your
heart to Him, sometimes even during your meals and when you are in the
company of others. The least little remembrance will always be acceptable
to Him. You need not cry out very loud. He is nearer to us than we are
generally aware.
To be with God, it is not necessary to always be at church. We may make a
chapel out of our heart. Here we can retire from time to time to converse
with Him in meekness, humility, and love. Every person is capable of such
familiar conversation with God—some more, some less. But He knows
what we can do. Let us begin then. Perhaps He expects but one generous
decision on our part. Have courage! We have but little time to live. You are
nearly 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. In fact,
without Him, even the greatest earthly pleasures will be a cruel punishment
to us. May He be blessed for all. Amen.
Discipline yourself then by degrees to worship Him in this manner and to
beg His grace. Offer Him your heart from time to time in the midst of your
work—in fact, at every moment, if you can. Do not scrupulously confine
yourself to certain rules or particular forms of devotion. Rather, act with a
general confidence in God, with love and humility.
You may be assured of my poor prayers, and that I am their servant, and
yours particularly.
Eighth Letter
You write to me about having wandering thoughts while trying to focus on
God. Actually, you tell me nothing new. Rest assured that you are not the
only one who struggles with such wandering thoughts. Our minds are
extremely roving. Nevertheless the will is mistress of all our faculties, and
she must recall our thoughts and carry them to God as their final
destination.
Our minds have developed certain bad habits of wandering and scattering.
These habits are difficult to overcome, and our thoughts commonly draw us
to the things of the earth, even against our wills. Our minds wander when
they are not sufficiently focused through reflection on God.
One remedy for this is to confess our faults and humble ourselves before
God. I do not advise you to use multiplicity of words in prayer. Many words
and long discourses are often the causes of our minds’ wandering. So
present 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 wanders and withdraws itself from Him, do not
be overly troubled on that account. Trouble and worry serve only to distract
the mind, rather than to bring it back to its desired focus. The will must
bring the mind back in tranquility. If you persevere in this manner, God will
have pity on you.
One way to re-focus the mind easily during times of prayer and to preserve
it more in tranquility is not to let it wander too far at other times. You
should keep it strictly in the presence of God. Once you become
accustomed to think of Him often, you will find it easy to keep your mind
calm during times of prayer—or at least to recall it back from its
wanderings.
In my earlier letter, I already told you at length 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
The enclosed note is an answer to the letter that I received from sister
_________. Please deliver it to her.
She seems to me to be full of good will. However, she wants to go faster
than grace permits. One does not become holy all at once. I commend her to
you. We should help one another by our advice—and even more by our
good examples. Please oblige me by letting me hear of her from time to
time. I particularly want to know whether she is very fervent and very
obedient.
Let us often remember that our only business in this life is to please God.
Perhaps everything else is but folly and vanity. You and I have lived more
than forty years in spiritual communities. Have we employed them in
loving and serving God—who by His mercy has called us to this state for
that very purpose? I often reflect upon the great favors that God has done
for me—and incessantly continues to do. I am filled with shame and
confusion when I think about the ill use I have made of them and about my
small advancement in the way of perfection.
Since by His mercy God gives us still a little time, let us begin in earnest.
Let us redeem the lost time. Let us return with a full assurance to that
Father of mercies, who is always ready to receive us affectionately. For the
love of Him, let us renounce—let us generously renounce—all that is not
Him. He deserves infinitely more. Let us think of Him perpetually. Let us
put all our trust in Him. I have no doubt but that we shall soon find the
effects of it in receiving the abundance of His grace. Through His grace, we
can do all things. But without it, we can do nothing but sin. Without the
actual and continual help of God, we cannot escape the dangers that abound
in life.
So let us pray to Him for His help continually. But how can we pray to God
without being with Him? How can we be with Him except by thinking of
Him often? And how can we think of Him often unless we form a holy
habit of doing so?
No doubt you will tell me that I am always saying the same thing. And it is
true, for this is the best and easiest method I know. And since I use no other,
I encourage all the world to practice 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 hearts will be with
our treasure. This is an argument that well deserves your consideration.
Tenth Letter
I have had a good deal of difficulty bringing myself to write to Mr.
___________. In fact, I do it now purely because you and Madam desire
me. Please affix his address to my letter and forward it on 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 trust in so
good and faithful a Friend, who will never fail us in this world nor in the
next.
If Mr. _________ uses the loss he has had to his advantage and if he puts all
his confidence in God, He will soon give him another friend—a more
powerful friend and one more inclined to serve him. God disposes of hearts
as He pleases. Perhaps he was overly attached to the friend he has lost. We
should love our friends, but we should do so without diminishing our love
of God. For our love of God must always be the principal thing.
Please remember what I have recommended to you. That is, think about
God always—during the day, at night, in your business, and even in your
amusements. He is always near you and with you. Never leave Him alone.
You would think it rude to leave a friend alone who came to visit you,
would you not? Why then should God be neglected? So do not forget Him,
but think about Him often. Adore Him continually. Live and die with Him.
This is the glorious employment of a Christian. In a word, this is our
profession. If we do not know it, we must learn it.
I will endeavor to help you with my prayers. I am yours in our Lord.
Eleventh Letter
A letter to a friend who is ill
I do not pray that you may be delivered from your pains. However, I do
pray earnestly to God that He will 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 are those
who suffer with Him. Accustom yourself to suffer in this manner. And seek
from God the strength to endure as much suffering as He thinks is necessary
for you—and as long as He thinks necessary.
The people of the world do not comprehend these truths. And this should
not be surprising. They do not suffer as Christians, but as what they are.
They consider sickness only as a pain to the flesh and not as a favor from
God. Because they see it only in that light, they find nothing in suffering but
grief and distress. However, many of us consider sickness as coming from
the hand of God—as the tool of His mercy and the means He uses for our
salvation. We commonly find in it great sweetness and tangible comfort.
I wish you could convince yourself that, in a sense, God is often nearer to
us and more effectively present with us in sickness than in health. Rely
upon no other Physician. For, according to my understanding, He reserves
your cure to Himself. Therefore, put all your trust in Him, and you will
soon find the effects of it in your recovery. I think we often hinder our
recovery by putting greater confidence in physicians than in God.
Remember, whatever remedies you make use of, they will succeed only so
far as He permits. When pains come from God, only He 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 imagine that you will tell me that it is easy for me to give such counsel, for
I am very comfortable. You will say that I eat and drink at the table of the
Lord. And I understand your feelings.
However, do you not think it would be painful to the greatest criminal in the
world to eat at the king’s table and be served by him—yet without
assurance that he would be pardoned? I believe he would feel tremendous
uneasiness. He would feel such anguish that nothing could relieve it except
his trust in the goodness of his sovereign. So I assure you, that whatever
pleasures I taste at the table of my King, my sins are ever present before my
eyes. And so is the uncertainty of my pardon. And these things 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 to be, I actually envy you. Pains and suffering would be a
paradise to me, so long as I can suffer with my God. Likewise, the greatest
pleasure would be hell to me, if the only way I could experience it would be
apart from Him. In such a situation, my greatest consolation would be to
suffer something for His sake.
I must, in a little while, go to be with God myself. What comforts me at this
time is this: Although I now see Him by faith, I see Him in such a manner
that sometimes I feel as though I can say, “I do not suppose any longer, I
actually see.” I truly experience what faith teaches us. And, in that
assurance and in that practice of faith, I will live and die with Him.
Continue then always with God. It is the only support and comfort for your
affliction. I shall beseech Him to be with you. I present my service.
Twelfth Letter
A second letter to the previous correspondent.
If we were well accustomed to the exercise of the presence of God, all
bodily diseases would be much alleviated through it. God often permits us
to suffer a little in order to purify our souls and to coax us to continue with
Him.
Take courage! Offer Him your pains incessantly. Pray to Him for strength to
endure them. Above all, make it a habit of communing often with God. Do
your best to never forget Him. Adore Him in your infirmities and offer
yourself to Him from time to time. 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, too, shall endeavor to assist you with my poor prayers.
God has many ways of drawing us to Himself. He sometimes hides Himself
from us. However, faith alone should be our support and the foundation of
our confidence—which must be totally in God. For faith will not fail us in
time of need,
I know not how God will dispose of me. I am always happy. The whole
world suffers. Yet I, who deserve the severest discipline, feel joys so
continual and so great that I can scarcely contain them.
I would willingly ask God to give me part of your sufferings. However, I
know my weakness. My weakness is so great that if He left me alone for
even one moment I would be the most wretched man alive. And yet I do not
know how He could possibly leave me alone, because faith gives me as
strong a conviction as could the senses.
I know that God never forsakes us unless we have first forsaken Him. Let
us fear to leave Him. Let us always be with Him. Let us live and die in His
presence.
Please pray for me, as I do for you.
Thirteenth Letter
A third letter to the same infirm friend.
It pains me to see you suffer so long. However, one thing gives me some
ease and sweetens the feelings I have of your griefs. That one thing is this:
your sufferings are proof of God’s love towards you. If you see them in that
light, you will bear them more easily.
Concerning your illness, it is my opinion that you should leave off human
remedies. Instead, resign yourself entirely to the providence of God.
Perhaps He is waiting only for that resignation and a perfect trust in Him to
cure you. Despite the fact that you have carefully submitted to the
treatments of your physicians, their treatments have so far proved
unsuccessful. And your malady still increases. Therefore, it will not be
testing God to abandon yourself in His hands and to expect all from Him.
I told you in my last letter that He sometimes permits bodily diseases to
cure the distempers of the soul. Therefore, take courage. Make a virtue out
of necessity. Do not ask God for deliverance from your pains. Rather, ask
for strength to bear them resolutely. Ask this out of love for Him. Ask for
His strength to bear all that He desires to send you and for as long as He
desires to do so.
I realize that such prayers come a little hard for our human nature. Yet, they
are most acceptable to God, and they are sweet to those who love Him.
Love sweetens pains. And when one loves God, one suffers for His sake
with joy and courage. I beseech you to do this. Comfort yourself with Him,
who is the only Physician of all our maladies.
He is the Father of the afflicted. He is always ready to help us. He loves us
infinitely more than we can imagine. So love Him in return and do not seek
consolation elsewhere. I hope you will soon receive His consolation.
God be with you. I will help you with my prayers, poor as they are. I shall
be always yours in our Lord.
Fourteenth Letter
His fourth letter to his infirm friend.
I render thanks to our Lord for having relieved you a little, according to
your desire. Recently, I myself have often been close to death, although I
was never as much satisfied as then. For that reason, I did not pray for any
relief. Rather, I prayed for strength to suffer with courage, humility, and
love. Ah, how sweet it is to suffer with God!
However great the sufferings may be, receive them with love. It is paradise
to suffer and be with Him.
Therefore, if in this life we want to enjoy the peace of paradise, we must
accustom ourselves to a familiar, humble, affectionate conversation with
Him. We must keep our spirits from wandering from Him upon any
occasion. We must make our heart a spiritual temple, where we worship
Him without ceasing. We must watch continually over ourselves, that we
may never do, say, or even think anything that may displease Him. When
our minds are thus focused on God, suffering will become soothing and
consoling.
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 also know that we can
do all things through the grace of God. And He never refuses His grace to
those who ask for it earnestly. Knock. If you persevere in knocking, I
promise you that He will open to you in His due time. He will grant you all
at once what He has deferred during many years.
God be with you. Pray to Him for me, as I pray to Him for you. I hope to
see Him soon.
Fifteenth Letter
Written a few days before brother Lawrence died.
God knows best what is necessary for us, and all that He does is for our
good. If we knew how much He loves us, we would always be ready to
receive from His hand both the sweet and the bitter with indifference.
Everything that came from Him would please us.
The sorest afflictions only appear intolerable because we see them in the
wrong light. However, our sufferings lose their bitterness and even become
a matter of comfort when we see them as coming from the hand of God,
who dispenses them. Yes, they seem entirely different when we know that
they come from our loving Father, who abases and distresses us.
Our business in life should be to know God. The more someone knows
Him, the more he desires to know Him even more. Knowledge is
commonly the measure of love. So the deeper and more extensive our
knowledge of God is, the greater will be our love. And if our love of God
were as great as it should be, we would love Him equally in pains and
pleasures.
Let us not amuse ourselves by seeking or loving God simply for the sake of
any sensible favors He may do for us—no matter how elevated they may
be. Such favors— no matter how great they may be—cannot bring us so
near to God as faith does in one simple act. So let us seek Him often by
faith. He is within us. So do not seek Him somewhere else. Are we not rude
and deserving of blame if we temporarily abandon Him so we can busy
ourselves with trifles? Particularly when such trifles do not please Him and
perhaps offend Him? I fear that these trifles will one day cost us dearly.
So let us begin to be earnestly devoted solely to Him. Let us cast out of our
hearts everything else. He wants exclusive possession of our hearts. Beg
this favor of Him. If we do what we can on our part, we will soon see Him
working in us that change that we aspire after. I cannot thank Him
sufficiently for the rest He has promised you. Through His mercy, I hope to
have the pleasure of seeing Him within a few days. Let us pray for one
another.
____________________________
Editor’s note: Brother Lawrence took to his bed two days after writing this letter, and he died within
a week.
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