He discoursed with me very frequently, and with great openness of
heart concerning his manner of _going_ to GOD, whereof some part is
related already.
He told me that all consists _in one hearty renunciation_ of
everything which we are sensible does not lead to GOD; that we might
accustom ourselves to a continual conversation with Him, with freedom
and in simplicity. That we need only to recognize GOD intimately
present with us, to address ourselves to Him every moment, that we may
beg His assistance for knowing His will in things doubtful, and for
rightly performing those which we plainly see he requires of us,
offering them to Him before we do them, and giving Him thanks when we
have done.
That in this conversation with God, we are also employed in praising,
adoring and loving Him incessantly, for His infinite goodness and
perfection.
That, without being discouraged on account of our sins, we should pray
for His grace with a perfect confidence, as relying upon the infinite
merits of our LORD JESUS CHRIST. 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 forgotten to ask His assistance.
That GOD always gave us light in our doubts, when we had no other
design but ask 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,[1] 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 the season of
prayer.
That his prayer was nothing else but a sense of the presence of GOD,
his soul being at that time insensible to everything but Divine love:
and that when the appointed times of prayer were past, he found no
difference, because he still continued with GOD, praising and blessing
Him with all his might, so that he passed his life in continual joy;
yet hoped that GOD would give him somewhat to suffer, when he should
grow stronger.
That we ought, once for all, heartily to put our whole trust in GOD,
and make a total surrender of ourselves to Him, secure that He would
not deceive us.
That we ought not to be weary of doing little things for the love of
GOD, who regards not the greatness of the work, but the love with
which it is performed. That we should not wonder if, in the beginning,
we often failed in our endeavors, but that at last we should gain a
habit, which will naturally produce its acts in us, without our care,
and to our exceeding great delight.
That the whole substance of religion was faith, hope and charity; by
the practice of which we become united to the will of GOD: that all
besides is indifferent, and to be used as a means that we may arrive
at our end, and be swallowed up therein, by faith and charity.
That all things are possible to him who _believes_--that they are less
difficult to him who _hopes_--that they are more easy to him who
_loves_, and still more easy to him who perseveres in the practice of
these three virtues.
That the end we ought to propose to ourselves is to become, in this
life, the most perfect worshippers of GOD we can possibly be, as we
hope to be through all eternity.
That when we enter upon the spiritual life, we should consider, and
examine to the bottom, what we are. And then we should find ourselves
worthy of all contempt, and not deserving indeed the name of
Christians: subject to all kinds of misery and numberless accidents,
which trouble us and cause perpetual vicissitudes in our health, in
our humors, in our internal and external dispositions; in fine,
persons whom GOD would humble by many pains and labors, as well within
as without. After this we should not wonder that troubles,
temptations, oppositions and contradictions happen to us from men. We
ought, on the contrary, to submit ourselves to them, and bear them as
long as GOD pleases, as things highly advantageous to us.
That the greater perfection a soul aspires after, the more dependent
it is upon Divine grace.
[2]Being questioned by one of his own society (to whom he was obliged
to open himself) by what means he had attained such an habitual sense
of GOD, he told him that, since his first coming to the monastery, he
had considered GOD as the end of all his thoughts and desires, as the
mark to which they should tend, and in which they should terminate.
That in the beginning of his novitiate, he spent the hours appointed
for private prayer in thinking of GOD, so as to convince his mind of,
and to impress deeply upon his heart, the Divine existence, rather by
devout sentiments, and submission to the lights of faith, than by
studied reasonings and elaborate meditations. That by this short and
sure method, he exercised himself in the knowledge and love of GOD,
resolving to use his utmost endeavor to live, in a continual sense of
His Presence, and if possible, never to forget Him more.
That when he had thus in prayer filled his mind with great sentiments
of that infinite Being, he went to his work appointed in the kitchen
(for he was cook to the society); there having first considered
severally the things his office required, and when and how each thing
was to be done, he spent all the intervals of his time, as well before
as after his work, in prayer.
That when he began his business, he said to GOD, with a filial trust
in Him, "O my GOD, since Thou art with me, and I must now, in
obedience to Thy commands, apply my mind to these outward things, I
beseech Thee to grant me the grace to continue in Thy Presence; and to
this end do Thou prosper me with Thy assistance, receive all my works,
and possess all my affections."
As he proceeded in his work, he continued his familiar conversation
with his Maker,--imploring His grace, and offering to Him all his
actions.
When he had finished, he examined himself how he had discharged his
duty; if he found _well_, he returned thanks to GOD; if otherwise, he
asked pardon; and without being discouraged, he set his mind right
again, and continued his exercise of the _presence_ of GOD, as if he
had never deviated from it. "Thus," said he, "by rising after my
falls, and by frequently renewed acts of faith and love, I am come to
a state wherein it would be as difficult for me not to think of GOD as
it was at first to accustom myself to it."
As brother Lawrence had found such an advantage in walking in the
presence of GOD, it was natural for him to recommend it earnestly to
others; but his 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 effect 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 tranquility of spirit. "The
time of business," said he, "does not with me differ from the time of
prayer; and in the noise and clatter of my kitchen, while several
persons are at the same time calling for different things, I possess
GOD in as great tranquility as if I were upon my knees at the blessed
sacrament."