The Practice of the Presence of God the Best Rule of a Holy Life Part 1

The Practice of the Presence of G.o.d the Best Rule of a Holy Life.

by Herman Nicholas.

PREFACE.

This book consists of notes of several conversations had with, and letters written by Nicholas Herman, of Lorraine, a lowly and unlearned man, who, after having been a footman and soldier, was admitted a Lay Brother among the barefooted Carmelites at Paris in 1666, and was afterwards known as "Brother Lawrence."

His conversion, which took place when he was about eighteen years old, was the result, under G.o.d, of the mere sight in midwinter, of a dry and leafless tree, and of the reflections it stirred respecting the change the coming spring would bring. From that time he grew eminently in the knowledge and love of G.o.d, endeavoring constantly to walk "_as in His presence_." No wilderness wanderings seem to have intervened between the Red Sea and the Jordan of his experience. A wholly consecrated man, he lived his Christian life through as a pilgrim--as a steward and not as an owner, and died at the age of eighty, leaving a name which has been as "ointment poured forth."

The "Conversations" are supposed to have been written by M. Beaufort, Grand Vicar to M. de Chalons, formerly Cardinal de Noailles, by whose recommendation the letters were first published.

The book has, within a short time, gone through repeated English and American editions, and has been a means of blessing to many souls. It contains very much of that wisdom which only lips the Lord has touched can express, and which only hearts He has made teachable can receive.

May this edition also be blessed by G.o.d, and redound to the praise of the glory of His grace.

CONVERSATIONS.

FIRST CONVERSATION.

The first time I saw _Brother Lawrence_, was upon the 3d of August, 1666. He told me that G.o.d had done him a singular favor, in his conversion at the age of eighteen.

That in the winter, seeing a tree stripped of its leaves, and considering that within a little time the leaves would be renewed and after that the flowers and fruit appear, he received a high view of the Providence and Power of G.o.d, 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 G.o.d, that he could not tell whether it had increased during the more than forty years 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 G.o.d his life, with its pleasures: but that G.o.d had disappointed him, he having met with nothing but satisfaction in that state.

That we should establish ourselves in a sense of G.o.d'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 G.o.d; 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 G.o.d, with regard both to things temporal and spiritual, and seek our satisfaction only in the fulfilling of His will, whether he lead us by suffering or by consolation, for all would lie equal to a soul truly resigned. That there needed fidelity in those dryness, or insensibilities and irksomenesses in prayer, by which G.o.d 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 that there were not more, considering the malice sinners were capable of; that for his part he prayed for them; but knowing that G.o.d could remedy the mischiefs they did when He pleased, he gave himself no farther trouble.

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

SECOND CONVERSATION.

That he had always been governed by love, without selfish views; and that having resolved to make the love of G.o.d 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 G.o.d, 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 d.a.m.ned; 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 engaged in a religious life only for the love of_ G.o.d, _and I have endeavored 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_ G.o.d. _I shall have this good at least, that till death I shall have done all that is in me to love Him_. That this trouble of mind had lasted four years; during which time he had suffered much. But that at last he had seen that this trouble arose from want of faith; and that since then he had pa.s.sed his life in perfect liberty and continual joy. That he had placed his sins betwixt him and G.o.d, as it were, to tell Him that he did not deserve His favors, but that G.o.d still continued to bestow them in abundance.

That in order to form a habit of conversing with G.o.d 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 G.o.d 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, G.o.d would not fail to give him the strength to bear it.

That when an occasion of practicing some virtue offered, he addressed himself to G.o.d, 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 G.o.d, _I shall never do otherwise, if You leave me to myself; it is You who 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 G.o.d in the greatest simplicity, speaking to Him frankly and plainly, and imploring His a.s.sistance in our affairs, just as they happen. That G.o.d 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 G.o.d, _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 pa.s.sed, 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 G.o.d, and with prayer, upon all occasions, for His grace to do his work well, he had found everything easy, during fifteen years that he had been employed there.

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

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 G.o.d.

That as he knew his obligation to love G.o.d in all things, and as he endeavored so to do, he had no need of a director to advise him, but that he needed much a Confessor to absolve him. That he was very sensible of his faults, but not discouraged by them; that he confessed them to G.o.d, but 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 n.o.body, but knowing only by the light of faith that G.o.d 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 G.o.d.

That at the beginning he had often pa.s.sed 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 he could give no account of.

That all bodily mortifications and other exercises are useless, except as they serve to arrive at the union with G.o.d 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 G.o.d.

That all possible kinds of mortification, if they were void of the love of G.o.d, 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 endeavoring to love Him with all our hearts. That G.o.d seemed to have granted the greatest favors 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 only one thing of G.o.d, 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_. I fail not, then I give G.o.d thanks, acknowledging the strength comes from Him.

THIRD CONVERSATION.