The Practice of the Presence of God

Front matter

Brother Lawrence

The Practice of the Presence of God the best rule of a Holy Life

Being Conversations and Letters of Nicholas Herman of Lorraine (Brother Lawrence)

Introduction

INTRODUCTION

“But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.”—2 Cor. xi. 3.

The value of this little book is its extreme simplicity. The trouble with most of the religion of the day is its extreme complexity. “Brother Lawrence” was not troubled with any theological difficulties or doctrinal dilemmas. For him these did not exist. His one single aim was to bring about a conscious personal union between himself and God, and he took the shortest cut he could find to accomplish it. The result can best be described in his own words: “If I dare use the expression, I should choose to call this state the bosom of God, for the inexpressible sweetness which I taste and experience there.”

What Brother Lawrence did all can do. No theological training nor any especial theological views are needed for the blessed “practice” he recommends. No gorgeous churches, nor stately cathedral, nor elaborate ritual, could either make or mar it. A kitchen and an altar were as one to him; and to pick up a straw from the ground was as grand a service as to preach to multitudes. “The time of business,” said he, “does not with me differ from the time of prayer; and in the noise and clutter of my kitchen, while several persons are at the same time calling for different things, I possess God in as great tranquillity as if I were upon my knees at the blessed sacrament.”

This little book, therefore, seems to me one of the most helpful I know. It fits into the lives of all human beings, let them be rich or poor, learned or unlearned, wise or simple. The woman at her wash-tub, or the stone-breaker on the road, can carry on the “practice” here taught with as much ease and as much assurance of success as the priest at his altar or the missionary in his field of work.

All must feel that anything that brings the religion of Christ within reach of overworked and poverty-stricken humanity, in the midst of its ignorance and its helplessness, is a priceless boon, and this is what Brother Lawrence does. His “practice” requires neither time, nor talents, nor training. At any moment, in the midst of any occupation, under any circumstances, the soul that wants to know God can “practise the presence” and can come to the knowledge. The Lord of hosts is with us, the God of Jacob is our refuge, let the “seemings” be what they may; and we need but to recognize this as a continual, ever-present fact, and the inexpressible sweetness to which Brother Lawrence attained will become ours.

Hannah Whitall Smith.

London, 1897.

Preface

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 afterward known as “Brother Lawrence”.

His conversion, which took place when he was about eighteen years old, was the result, under God, 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 God, 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 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 God, and redound to the praise of the glory of His grace.

First Conversation

CONVERSATIONS

FIRST CONVERSATION

The first time I saw Brother Lawrence was upon the 3d of August, 1666. He told me that God 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 God, which has never since been effaced from his soul. That this view had perfectly set him loose from the world, and kindled in him such a love for God that he could not tell whether it had increased 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 God his life, with its pleasures; but that God had disappointed him, he having met with nothing but satisfaction in that state.

That we should establish ourselves in a sense of God's presence by continually conversing with Him. That it was a shameful thing to quit His conversation to think of trifles and fooleries.

That we should feed and nourish our souls with high notions of God; which would yield us great joy in being devoted to Him.

That we ought to quicken—i.e., to enliven—our faith. That it was lamentable we had so little; and that instead of taking faith for the rule of their conduct, men amused themselves with trivial devotions, which changed daily. That the way of faith was the spirit of the church, and that it was sufficient to bring us to a high degree of perfection

That we ought to give ourselves up to God, with regard both to things temporal and spiritual, and seek our satisfaction only in the fulfilling of His will, whether He lead us by suffering or by consolation, for all would be equal to a soul truly resigned. That there needed fidelity in those drynesses or insensibilities and irksomenesses in prayer by which God tries our love to Him; that then was the time for us to make good and effectual acts of resignation, whereof one alone would oftentimes very much promote our spiritual advancement.

That as for the miseries and sins he heard of daily in the world, he was so far from wondering at them that, on the contrary, he was surprised that there were not more, considering the malice sinners were capable of; that, for his part, he prayed for them; but knowing that God could remedy the mischiefs they did when He pleased, he gave himself no further trouble.

That to arrive at such resignation as God requires, we should watch attentively over all the passions which mingle as well in spiritual things as in those of a grosser nature; that God would give light concerning those passions to those who truly desire to serve Him. That if this was my design, viz., sincerely to serve God, I might come to him (Brother 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

SECOND CONVERSATION

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

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

from want of faith, and that since then he had passed his life in perfect liberty and continual joy. That he had placed his sins betwixt him and God, as it were, to tell Him that he did not deserve His favors, but that God still continued to bestow them in abundance. That in order to form a habit of conversing with God continually, and referring all we do to Him, we must at first apply to Him with some diligence; but that after a little care we should find His love inwardly excite us to it without any difficulty.

That he expected, after the pleasant days God had given him, he should have his turn of pain and suffering; but that he was not uneasy about it, knowing very well that as he could do nothing of himself, God would not fail to give him the strength to bear it. That when an occasion of practising some virtue offered, he addressed himself to God, saying, Lord, I cannot do this unless Thou enablest me; and that then he received strength more than sufficient.

That when he had failed in his duty, he only confessed his fault, saying to God, I shall never do other wise 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 God in the greatest simplicity, speaking to Him frankly and plainly, and imploring His assistance in our affairs, just as they happen. That God never failed to grant it, as he had often experienced.

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

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

That he was very well pleased with the post he was now in; but that he was as ready to quit that as the former, since he was always pleasing himself in every condition by doing little things for the love of God. That with him the set times of prayer were not different from other times; that he retired to pray, according to the directions of his superior, but that he did not want such retirement, nor ask for it, because his greatest business did not divert him from God.

That, as he knew his obligation to love God in all things, and as he 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 God, 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 nobody, but knowing only by the light of faith that God was present, he contented himself with directing all his actions to Him, i.e., doing them with a desire to please Him, let what would come of it.

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

That at the beginning he had often passed his time appointed for prayer in rejecting wandering thoughts and falling back into them. That he could never regulate his devotion by certain methods as some do. That, nevertheless, at first he had meditated for some time, hue afterward 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 God by love; that he had well considered this, and found it the shortest way to go straight to Him by a continual exercise of love and doing all things for His sake.

That we ought to make a great difference between the acts of the understanding and those of the will; that the first were comparatively of little value, and the others, all. That our only business was to love and delight ourselves in God.

That all possible kinds of mortification, if they were void of the love of God, could not efface a single sin. That we ought, without anxiety, to expect the pardon of our sins from the blood of Jesus Christ, only endeavoring to love Him with all our hearts. That God 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 God, viz., that he might not offend Him.

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

Third Conversation

THIRD CONVERSATION

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

That the trust we put in God honors Him much and draws down great graces.

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

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

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

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

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

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

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

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

Fourth Conversation

FOURTH CONVERSATION

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 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, 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 worshipers 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.

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 affect the beholders. And it was observed that in the greatest hurry of business in the kitchen he still preserved his recollection and heavenly mindedness. He was never hasty nor loitering, but did each thing in its season, with an even, uninterrupted composure and tranquillity of spirit. “The time of business,” said he, “does not with me differ from the time of prayer, and in the noise and clatter of my kitchen, while several persons are at the same time calling for different things, I possess God in as great tranquillity as if I were upon my knees at the blessed sacrament.”

First Letter

LETTERS

FIRST LETTER

Since you desire so earnestly that I should communicate to you the method by which I arrived at that habitual sense of God's presence, which our Lord, of His mercy, has been pleased to vouchsafe to me, I must tell you that it is with great difficulty that I am prevailed on by your importunities; and now I do it only upon the terms that you show my letter to nobody. If I knew that you would let it be seen, all the desire that I have for your advancement would not be able to determine me to it. The account I can give you is:

Having found in many books different methods of going to God, and divers practices of the spiritual life, I thought this would serve rather to puzzle me than facilitate what I sought after, which was nothing but how to become wholly God's. This made me resolve to give the all for the all; so after having given myself wholly to God, that He might take away my sin, 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 worshiped him the oftenest that I could, keep- ing my mind in His holy presence, and recalling it as often as I found it wandered from Him. I found no small pain in this exercise, and yet I continued it, notwithstanding all the difficulties that occurred, without troubling or disquieting myself when my mind had wandered involuntarily. I made this my business as much all the day long as at the appointed times of prayer; for at all times, every hour, every minute, even in the height of my business, I drove away from my mind everything that was capable of interrupting my thought of God.

Such has been my common practice ever since I entered in religion; and though I have done it very imperfectly, yet I have found great advantages by it. These, I well know, are to be imputed to the mere mercy and goodness of God, because we can do nothing without Him, and I still less than any. But when we are faithful to keep ourselves in His holy presence, and set Him always before us, this not only hinders our offending Him and doing anything that may displease Him, at least wilfully, but it also begets in us a holy freedom, and, if I may so speak, a familiarity with God, wherewith we ask, and that successfully, the graces we stand in need of. In fine, by often repeating these acts, they become habitual, and the presence of God rendered as it were natural to us. Give Him thanks, if you please, with me, for His great goodness toward me, which I can never sufficiently admire, for the many favors He has done to so miserable a sinner as I am. May all things praise Him. Amen.