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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. He then 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. More strikingly, his example was a stronger inducement than any arguments he could propose. His very countenance was edifying with such a sweet and calm devotion appearing that he could not but affect the beholders.

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. In the noise and clutter of my kitchen, while several persons are at the same time calling for different things, I possess God in as great tranquillity as if I were upon my knees at the Blessed Supper."

Letters

Introduction: Brother Lawrence's letters are the very heart and soul of what is titled 'The Practice of the Presence of God'. All of these letters were written during the last ten years of his life. Many of them were to long-time friends, a Carmelite sister and a sister at a nearby convent. One or both of these friends were from his native village, perhaps relatives.

The first letter was probably written to the prioress of one of these convents. The second letter was written to Brother Lawrence's own spiritual adviser. Note that the fourth letter is written in the third person where Brother Lawrence describes his own experience. The letters follow the tradition of substituting M— for specific names.

First Letter: You so earnestly desire that I describe the method by which I arrived at that habitual sense of God's presence, which our merciful Lord has been pleased to grant me. I am complying with your request with my request that you show my letter to no one. If I knew that you would let it be seen, all the desire I have for your spiritual progress would not be enough to make me comply.

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. 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 I could, keeping my mind in His holy presence and recalling it as often as I found it wandered from Him. I made this my business, not only at the appointed times of prayer but all the time; every hour, every minute, even in the height of my work, I drove from my mind everything that interrupted my thoughts of God.

I found no small pain in this exercise. Yet I continued it, notwithstanding all the difficulties that occurred. And I tried not to trouble or disquiet myself when my mind wandered. Such has been my common practice ever since I entered religious life. Though I have done it very imperfectly, I have found great advantages by it. These, I well know, are to be imputed to the mercy and goodness of God because we can do nothing without Him; and I still less than any.

When we are faithful to keep ourselves in His holy presence, and set Him always before us, this hinders our offending Him, and doing anything that may displease Him. It also begets in us a holy freedom, and, if I may so speak, a familiarity with God, where, when we ask, He supplies the graces we need. Over time, by often repeating these acts, they become habitual, and the presence of God becomes quite natural to us.

Please give Him thanks with me, for His great goodness towards me, which I can never sufficiently express, and for the many favors He has done to so miserable a sinner as I am. May all things praise Him. Amen.

Second Letter: Not finding my manner of life described in books, although I have no problem with that, yet, for reassurance, I would appreciate your thoughts about it.

In conversation some days ago a devout person 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 steps, by which one arrives at last at that blessed consummation.

I have not followed these methods at all. On the contrary, I instinctively felt they would discourage me. Instead, at my entrance into religious life, 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 thoughts of death, judgment, hell, heaven, and my sins. Thus I continued some years applying my mind carefully the rest of the day, and even in the midst of my work, to the presence of God, whom I considered always as with me, often as in my heart.

At length I began to do the same thing during my set time of prayer, which gave me joy and consolation. This practice produced in me so high an esteem for God that faith alone was enough to assure me.

Such was my beginning. Yet I must tell you that for the first ten years I suffered a great deal. During this time I fell often, and rose again presently. It seemed to me that all creatures, reason, and God Himself were against me and faith alone for me.

The apprehension that I was not devoted to God as I wished to be, my past sins always present to my mind, and the great unmerited favors which God did me, were the source of my sufferings and feelings of unworthiness. I was sometimes troubled with thoughts that to believe I had received such favors was an effect of my imagination, which pretended to be so soon where others arrived with great difficulty. At other times I believed that it was a willful delusion and that there really was no hope for me.

Finally, I considered the prospect of spending the rest of my days in these troubles. I discovered this did not diminish the trust I had in God at all. In fact, it only served to increase my faith. It then seemed that, all at once, I found myself changed. My soul, which, until that time was in trouble, felt a profound inward peace, as if she were in her center and place of rest.

Ever since that time I walk before God simply, in faith, with humility, and with love. 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. I endeavor to accomplish His will in all things. And I am so resigned that I would not take up a straw from the ground against His order or from any motive but that of pure love for Him.

I have ceased all forms of devotion and set prayers except those to which my state requires. I make it my priority to persevere in His holy presence, wherein I maintain a simple attention and a fond regard for God, which I may call an actual presence of God. Or, to put it another way, it is an habitual, silent, and private conversation of the soul with God. This gives me much joy and contentment. In short, I am sure, beyond all doubt, that my soul has been with God above these past thirty years. I pass over many things that I may not be tedious to you.

Yet, I think it is appropriate to tell you how I perceive myself before God, whom I behold as my King. I consider myself as the most wretched of men. I am full of faults, flaws, and weaknesses, and have committed all sorts of crimes against his King. Touched with a sensible regret I confess all my wickedness to Him. I ask His forgiveness. I abandon myself in His hands that He may do what He pleases with me.

My King is full of mercy and goodness. Far from chastising me, He embraces me with love. He makes me eat at His table. He serves me with His own hands and gives me the key to His treasures. He converses and delights Himself with me incessantly, in a thousand and a thousand ways. And He treats me in all respects as His favorite. In this way I consider myself continually in His holy presence.

My most usual method is this simple attention, an affectionate regard for God to whom I find myself often attached with greater sweetness and delight than that of an infant at the mother's breast. To choose an expression, I would call this state the bosom of God, for the inexpressible sweetness which I taste and experience there. If, at any time, my thoughts wander from it from necessity or infirmity, I am presently recalled by inward emotions so charming and delicious that I cannot find words to describe them. Please reflect on my great wretchedness, of which you are fully informed, rather than on the great favors God does one as unworthy and ungrateful as I am.

As for my set hours of prayer, they are simply a continuation of the same exercise. Sometimes I consider myself 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 lifted up without any care or effort on my part. This often continues as if it was suspended yet firmly fixed in God like a center or 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 it would be a happy self-love if the soul, in that state, were capable of it. But while the soul is in this repose, she cannot be disturbed by the kinds of things to which she was formerly accustomed. The things that the soul used to depend on would now hinder rather than assist her.