FOURTH CONVERSATION

November 25th, 1667

He discoursed with me very fervently 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 us to GOD, in order that we may accustom ourselves to a continual conversation with Him, without mystery and in simplicity. That we need only to recognise GOD intimately present with us, and to address ourselves to Him every moment, that we may beg His assistance for getting to know 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 to Him thanks when we have done.

That in this conversation with GOD, we are also employed in praising, adoring, and loving Him unceasingly, 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, relying upon the infinite merits of OUR LORD. That GOD never failed offering to us His grace at every action:

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p 21 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, and to act for His love.

That our sanctification did not depend upon changing our works, but in doing that for GOD’S sake, which commonly we 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 which 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 were as strictly obliged to adhere to GOD by action in the time of action as by prayer in its season.

That his view of prayer was nothing else but a sense of the Presence of GOD, his soul being at that time insensible to everything but Divine Love. That when the appointed times of prayer were passed, he found no p 22 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 have grown stronger.

That we ought, once for all, heartily to put our whole trust in GOD, and make a full 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, for He 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 endeavours; but that, at last, we should gain a habit, which would 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 love; by the practice of which we become united to the will of GOD: that all beside is indifferent, and to be used only as a means, that we may arrive at our end, and be swallowed up therein, by faith and love.

That all things are possible to him who believes, that they are less difficult to him who hopes, that they are easier to him who loves, and still more easy to him who perseveres in the practice of these three virtues.

p 23 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 such as do not deserve 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 humours, in our internal and external dispositions: in fine, persons whom GOD would humble by many pains and labours, 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 beneficial to us.

That the higher 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 to such an habitual sense of GOD, he told him p 24 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 noviciate, 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, 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 endeavour 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 full 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 p 25 Thee to grant me 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 comfort and blessing 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 all beholders. And it was observed, that in the greatest hurry of business in the kitchen, he still preserved his recollection and p 26 his 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.”