PRACTICE OF THE PRESENCE OF GOD THE BEST RULE OF A HOLY LIFE

being Conversations and Letters of Brother Lawrence

Good when He gives, supremely good;

Nor less when He denies:

Afflictions, from His sovereign hand,

Are blessings in disguise.

AUTHENTIC EDITION

LONDON

THE EPWORTH PRESS

(Edgar C Barton)

25-35 City Road, E.C.1

PREFACE

"I believe in the ... communion of saints."

SURELY if additional proof of its reality were needed, it might be found

in the universal oneness of experimental Christianity in all ages and in

all lands. The experiences of Thomas … Kempis, of Tauler and of Madame

Guyon, of John Woolman and Hester Ann Rogers, how marvellously they

agree, and how perfectly they harmonize! And Nicholas Herman, of

Lorraine, whose letters and converse are here given, testifies to the

same truth! In communion with Rome, a lay brother among the Carmelites,

for several years a soldier, in an irreligious age, amid a sceptical

people, yet in him the practice of the presence of GOD was as much a

reality as the "watch" of the early Friends, and the "holy seed" in him

and others was the "stock" (Isa. vi. 16) from which grew the household

and evangelistic piety of the eighteenth century, of Epworth and of

Moorfields.

"When unadorned, adorned the most" is the line which deters from any

interpolations or interpretations other than the few "contents" headings

which are given. May the "Christ in you" be the "hope of glory" to all

who read.

CONVERSATIONS

FIRST CONVERSATION

Conversion and precious employment. þ Satisfaction in God's presence.

þ Faith our duty. þ Resignation the fruit of watchfulness.

THE first time I saw Brother Lawrence was upon the 3rd of August, 1666.

He told me that GOD had done him a singular favour, 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 in above forty years that 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

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

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

farther 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 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

(Bro. 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

Love the motive of all. þ Once in fear, now in joy. þ Diligence and

love. Simplicity the key to Divine assistance. þ Business abroad as at

home. þ times of prayer and self-mortification not essential for the

practice. þ All scruples brought to God.

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 did not engage in a religious life but for the love

of GOD, and I have endeavoured 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 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.

That since that time he had passed his life in perfect liberty and

continual joy. That he placed his sins betwixt him and GOD, as it were,

to tell Him that he did not deserve His favours, 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 them.

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 otherwise, if You leave me to myself; "tis You

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

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 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 the 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 know his obligation to love GOD in all things, and as he

endeavoured 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, and 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, but afterwards

that went off, in a manner that he could give no account of.

That all bodily mortifications and other exercises are useless, but 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

endeavouring to love Him with all our hearts. That GOD seemed to have

granted the greatest favours 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

but one only 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 it comes from Him.

THIRD CONVERSATION

Faith working by love. þ Outward business no detriment. þ Perfect

resignation the sure way.

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, by how much he found himself more wretched to have forgot Him.

That the trust we put in GOD honours 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 succours 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 in 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 which 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

The manner of going to God. þ Hearty renunciation. þ Prayer and praise

prevent discouragement. þ Sanctification in common business. þ Prayer

and the presence of God. þ The whole substance of religion. þ

Self-estimation þ Further personal experience.

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 sim-

plicity. 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. 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

forgot 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, [Gal. i.

10; Eph. vi. 5, 6.] 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 its season.

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 endeavours, 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

beside 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, 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 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 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 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 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 Bro. 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 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."

LETTERS

FIRST LETTER

How the habitual sense of God's Presence was found.

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, 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 that I could, keeping 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 into 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 is rendered as it were

natural to us. Give Him thanks, if you please, with me, for His great

goodness towards me, which I can never sufficiently admire, for the many

favours He has done to so miserable a sinner as I am. May all things

praise Him. Amen.

SECOND LETTER

Difference between himself and others. þ Faith alone consistently and

persistently. þ Deprecates this state being considered a delusion.

NOT finding my manner of life in books, although I have no difficulty

about it, yet, for greater security, I shall be glad to know your

thoughts concerning it.

In a conversation some days since with a person of piety, he 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 stages, by which

one arrives at last at that blessed consummation.

I have not followed all these methods. On the contrary, from I know not

what instincts, I found they discouraged me. This was the reason why,

at my entrance into religion, 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 the thoughts of death, judgement, 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 business, to the presence

of GOD, whom I considered always as with me, often as in me.

At length I came insensibly to do the same thing during my set time of

prayer, which caused in me great delight and consolation. This practice

produced in me so high an esteem for GOD, that faith alone was capable

to satisfy me in that point. [I suppose he means that all distinct

notions he could form of GOD were unsatisfactory, because he perceived

them to be unworthy of GOD, and therefore his mind was not to be

satisfied but by the views of faith, which apprehends GOD as infinite

and incomprehensible, as He is in Himself, and not as He can be

conceived by human ideas.]

Such was my beginning; and yet I must tell you, that for the first ten

years I suffered much: 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 favours which GOD did me, were he matter and source of my

sufferings. During this time I fell often, and rose again presently.

It seemed to me that the creatures, reason, and GOD Himself were against

me; And faith alone for me. I was troubled sometimes with thoughts,

that to believe I had received such favours was an effect of my

presumption, which pretended to be at once where others arrive with

difficulty; at other times that it was a wilful delusion, and that

there was no salvation for me.

When I thought of nothing but to end my days in these troubles (which

did not at all diminish the trust I had in GOD, and which served only to

increase my faith), I found myself changed all at once; and my soul,

which till that time was in trouble, felt a profound inward peace, as if

she were in her centre and place of rest.

Ever since that time I walk before GOD simply, in faith, with humility

and with love; and 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, which I endeavour to accomplish in all things, and to which I am so

resigned, that I would not take up a straw from the ground against His

order, or from any other motive but purely that of love to Him.

I have quitted all forms of devotion and set prayers but those to which

my state obliges me. And I make it my business only to persevere in His

holy presence, wherein I keep myself by a simple attention, and a

general fond regard to GOD, which I may call an actual presence of GOD;

or, to speak better, an habitual, silent, and secret conversation of the

soul with GOD, which often causes in me joys and raptures inwardly, and

sometimes also outwardly, so great that I am forced to use means to

moderate them, and prevent their appearance to others.

In short, I am assured beyond all doubt, that my soul has been with GOD

above these thirty years. I pass over many things, that I may not be

tedious to you, yet I think it proper to inform you after what manner I

consider myself before GOD, whom I behold as my King.

I consider myself as the most wretched of men, full of sores and

corruption, and who has committed all sorts of crimes against his King;

touched with a sensible regret I confess to Him all my wickedness, I ask

His forgiveness, I abandon myself in His hands, that He may do what He

pleases with me. This King, full of mercy and goodness, very far from

chastising me, embraces me with love, makes me eat at His table, serves

me with His own hands, gives me the key of His treasures; He converses

and delights Himself with me incessantly, in a thousand and a thousand

ways, and treats me in all respects as His favourite. It is thus I

consider myself from time to time in His holy presence.

My most usual method is this simple attention, and such a general

passionate regard to GOD; to whom I find myself often attached with

greater sweetness and delight than that of an infant at the mother's

breast: so that 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. If sometimes my thoughts wander from it by

necessity or infirmity, I am presently recalled by inward motions, so

charming and delicious that I am ashamed to mention them.

I desire your reverence to reflect rather upon my great wretchedness, of

which you are fully informed, than upon the great favours which GOD does

me, all unworthy and ungrateful as I am.

As for my set hours of prayer, they arc only a continuation of the same

exercise. Sometimes I consider myself there, 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 and

all my soul lift itself up without any care or effort of mine; and it

continues as it were suspended and firmly fixed in GOD, as in its centre

and 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 would be a happy

self-love, if the soul in that state were capable of it; because in

effect, while she is in this repose, she cannot be disturbed by such

acts as she was formerly accustomed to, and which were then her support,

but would now rather hinder than assist her.

Yet I cannot bear that this should be called delusion; because the soul

which thus enjoys GOD desires herein nothing but Him. If this be

delusion in me, it belongs to GOD to remedy it. Let Him do what He

pleases with me: I desire only Him, and to be wholly devoted Him.

You will, however, oblige me in sending me your opinion, to which I

always pay a great deference, for I have a singular esteem for your

reverence, and am yours in our Lord.

THIRD LETTER

For a soldier friend whom he encourages to trust in God.

WE have a GOD who is infinitely gracious, and knows all our wants. I

always thought that He would reduce you to extremity. He will come in

His own time, and when you least expect it. Hope in Him more than ever:

thank Him with me for the favours He does you, particularly for the

fortitude and patience which He gives you in your afflictions: it is a

plain mark of the care He takes of you; comfort yourself then with Him,

and give thanks for all.

I admire also the fortitude and bravery of M. . GOD has given him a

good disposition, and a good will; but there is in him still a little

of the world, and a great deal of youth. I hope the affliction which

GOD has sent him will prove a wholesome remedy to him, and make him

enter into himself; it is an accident very proper to engage him to put

all his trust in Him, who accompanies him everywhere: let him think of

Him the oftenest he can, especially in the greatest dangers. A little

lifting up the heart suffices; a little remembrance of GOD, one act of

inward worship, though upon a march, and sword in hand, are prayers

which, however short, are nevertheless very acceptable to GOD; and far

from lessening a soldier's courage in occasions of danger, they best

serve to fortify it.

Let him then think of GOD the most he can; let him accustom himself, by

degrees, to this small but holy exercise; nobody perceives it, and

nothing is easier than to repeat often in the day these little internal

adorations. Recommend to him, if you please, that he think of GOD the

most he can, in the manner here directed; it is very fit and most

necessary for a soldier, who is daily exposed to dangers of life, and

often of his salvation. I hope that GOD will assist him and all the

family, to whom I present my service, being theirs and yours.

FOURTH LETTER

Writes of himself as of a third person, and encourages his correspondent

to press on to fuller practising of the Presence of God.

I HAVE taken this opportunity to communicate to you the sentiments of

one of our society concerning the admirable effects and continual

assistances which he receives from the presence of GOD. Let you and me

both profit by them.

You must know, his continual care has been, for above forty years past

that he has spent in religion, to be always with GOD; and to do

nothing, say nothing, and think nothing which may displease Him; and

this without any other view than purely for the love of Him, and because

He deserves infinitely more.

He is now so accustomed to that Divine presence, that he receives from

it continual succours upon all occasions. For about thirty years, his

soul has been filled with joys so continual, and sometimes so great,

that he is forced to use means to moderate them, and to hinder their

appearing outwardly.

If sometimes he is a little too much absent from that Divine presence,

GOD presently makes Himself to be felt in his soul to recall him; which

often happens when he is most engaged in his outward business: he

answers with exact fidelity to these inward drawings, either by an

elevation of his heart towards GOD, or by a meek and fond regard to Him,

or by such words as love forms upon these occasions; as for instance,

My GOD, here I am all devoted to Thee: LORD, make me according to Thy

heart. And then it seems to him (as in effect he feels it) that this

GOD of love, satisfied with such few words, reposes again, and rests in

the depth and centre of his soul. The experience of these things gives

him such an assurance that GOD is always in the depth or bottom of his

soul, and renders him incapable of doubting it, upon any account

whatever.

Judge by this what content and satisfaction he enjoys, while he

continually finds in himself so great a treasure: he is no longer in an

anxious search after it, but has it open before him, and may take what

he pleases of it.

He complains much of our blindness; and cries often that we are to be

pitied who content ourselves with so little. GOD, saith he, has

infinite treasure to bestow, and we take up with a little sensible

devotion which passes in a moment. Blind as we are, we hinder GOD, and

stop the current of His graces. But when He finds a soul penetrated

with a lively faith, He pours into it His graces and favours

plentifully; there they flow like a torrent, which, after being

forcibly stopped against its ordinary course, when it has found a

passage, spreads itself with impetuosity and abundance.

Yes, we often stop this torrent, by the little value we set upon it.

But let us stop it no more: let us enter into ourselves and break down

the bank which hinders it. Let us make way for grace; let us redeem

the lost time, for perhaps we have but little left; death follows us

close, let us be well prepared for it; for we die but once, and a

miscarriage there is irretrievable.

I say again, let us enter into ourselves. The time presses: there is

no room for delay; our souls are at stake. I believe you have taken

such effectual measures, that you will not be surprised. I commend you

for it, it is the one thing necessary: we must, nevertheless, always

work at it, because not to advance, in the spiritual life, is to go

back. But those who have the gale of the HOLY SPIRIT go forward even in

sleep. If the vessel of our soul is still tossed with winds and storms,

let us awake the LORD, who reposes in it, and He will quickly calm the

sea.

I have taken the liberty to impart to you these good sentiments, that

you may compare them with your own: they will serve again to kindle and

inflame them, if by misfortune (which GOD forbid, for it would be indeed

a great misfortune) they should be, though never so little, cooled. Let

us then both recall our first fervours. Let us profit by the example

and the sentiments of this brother, who is little known of the world,

but known of GOD, and extremely caressed by Him. I will pray for you;

do you pray instantly for me, who am yours in our LORD.

FIFTH LETTER

Prayer for a sister who is about to make a vow and profession. þ A

fresh insisting upon the necessity and virtue of practising the Presence

of God.

I RECEIVED this day two books and a letter from Sister, who is preparing

to make her profession, and upon that account desires the prayers of

your holy society, and yours in particular. I perceive that she reckons

much upon them; pray do not disappoint her. Beg of GOD that she may

make her sacrifice in the view of His love alone, and with a firm

resolution to be wholly devoted to Him.

I will send you one of those books which treat of the presence of GOD;

a subject which, in my opinion, contains the whole spiritual life; and

it seems to me that whoever duly practises it will soon become

spiritual.

I know that for the right practice of it, the heart must be empty of all

other things; because GOD will possess the heart alone; and as He

cannot possess it alone, without emptying it of all besides, so neither

can He act there, and do in it what He pleases, unless it be left vacant

to Him.

There is not in the world a kind of life more sweet and delightful, than

that of a continual conversation with GOD: those only can comprehend it

who practise and experience it; yet I do not advise you to do it from

that motive; it is not pleasure which we ought to seek in this

exercise; but let us do it from a principle of love, and because GOD

would have us.

Were I a preacher, I should above all other things preach the practice

of the presence of GOD; and were I a director, I should advise all the

world to do it: so necessary do I think it, and so easy too.

Ah! knew we but the want we have of the grace and assistance of GOD, we

should never lose sight of Him, no, not for a moment. Believe me; make

immediately a holy and firm resolution never more wilfully to forget

Him, and to spend the rest of your days in His sacred presence, deprived

for the love of Him, if He thinks fit, of all consolations.

Set heartily about this work, and if you do it as you ought, be assured

that you will soon find the effects of it. I will assist you with my

prayers, poor as they are: I recommend myself earnestly to yours, and

those of your holy society.

SIXTH LETTER

To a member of the order who had received from him a book, and to whom

he again enlarges on his favourite topic. þ Encouragement to persevere.

I HAVE received from Mrs. þ- the things which you gave her for me. I

wonder that you have not given me your thoughts of the little book I

sent to you, and which you must have received. Pray set heartily about

the practice of it in your old age; it is better late than never.

I cannot imagine how religious persons can live satisfied without the

practice of the presence of GOD. For my part I keep myself retired with

Him in the depth of centre of my soul as much as I can; and while I am

so with Him I fear nothing; but the least turning from Him is

insupportable.

This exercise does not much fatigue the body: it is, however, proper to

deprive it sometimes, nay often, of many little pleasures which are

innocent and lawful: for GOD will not permit that a soul which desires

to be devoted entirely to Him should take other pleasures than with Him;

that is more than reasonable.

I do not say that therefore we must put any violent constraint upon

ourselves. No, we must serve GOD in a holy freedom, we must do our

business faithfully, without trouble or disquiet; recalling our mind to

GOD mildly and with tranquillity, as often as we find it wandering from

Him.

It is, however, necessary to put our whole trust in GOD, laying aside

all other cares, and even some particular forms of devotion, though very

good in themselves, yet such as one often engages in unreasonably:

because those devotions are only means to attain to the end; so when by

this exercise of the presence of GOD we are with Him who is our end, it

is then useless to return to the means; but we may continue with Him

our commerce of love, persevering in His holy presence: one while by an

act of praise, of adoration, or of desire; one while by an act of

resignation, or thanksgiving; and in all the manner which our spirit

can invent.

Be not discouraged by the repugnance which you may find in it from

nature; you must do yourself violence. At the first, one often thinks

it lost time; but you must go on, and resolve to persevere in it to

death, notwithstanding all the difficulties that may occur. I recommend

myself to the prayers of your holy society, and yours in particular. I

am yours in our LORD.

SEVENTH LETTER

At the age of nearly fourscore exhorts his correspondent, who is

sixty-four, to live and die with God and promises and asks for prayer.

I PITY you much. It will be of great importance if you can leave the

care of your affairs to, and spend the remainder of your life only in

worshipping GOD. He requires no great matters of us; a little

remembrance of Him from time to time, a little adoration: sometimes to

pray for His grace, sometimes to offer Him your sufferings, and

sometimes to return Him thanks for the favours He has given you, and

still gives you, in the midst of your troubles, and to console yourself

with Him the oftenest you can. Lift up your heart to Him, sometimes

even at your meals, and when you are in company: the least little

remembrance will always be acceptable to Him. You need not cry very

loud; He is nearer to us than we are aware of.

It is not necessary for being with GOD to be always at church; we may

make an oratory of our heart, wherein to retire from time to time, to

converse with Him in meekness, humility, and love. Every one is capable

of such familiar conversation with GOD, some more, some less: He knows

what we can do. Let us begin then; perhaps He expects but one generous

resolution on our part. Have courage. We have but little time to live;

you are near sixty-four, and I am almost eighty. Let us live and die

with GOD: sufferings will be sweet and pleasant to us, while we are

with Him: and the greatest pleasures will be, without Him, a cruel

punishment to us. May He be blessed for all. Amen.

Use yourself then by degrees thus to worship Him, to beg His grace, to

offer Him your heart from time to time, in the midst of your business,

even every moment if you can. Do not always scrupulously confine

yourself to certain rules, or particular forms of devotion; but act

with a general confidence in GOD, with love and humility. You may

assure þ- of my poor prayers, and that I am their servant, and yours

particularly.

EIGHTH LETTER

Concerning wandering thoughts in prayer.

YOU tell me nothing new: you are not the only one that is troubled with

wandering thoughts. Our mind is extremely roving; but as the will is

mistress of all our faculties, she must recall them, and carry them to

GOD, as their last end.

When the mind, for want of being sufficiently reduced by recollection,

at our first engaging in devotion, has contracted certain bad habits of

wandering and dissipation, they are difficult to overcome, and commonly

draw us, even against our wills, to the things of the earth.

I believe one remedy for this is, to confess our faults, and to humble

ourselves before GOD. I do not advise you to use multiplicity of words

in prayer; many words and long discourses being often the occasions of

wandering: hold yourself in prayer before GOD, like a dumb or paralytic

beggar at a rich man's gate: let it be your business to keep your mind

in the presence of the LORD. If it sometimes wander, and withdraw

itself from Him, do not much disquiet yourself for that; trouble and

disquiet serve rather to distract the mind, than to re-collect it; the

will must bring it back in tranquillity; if you persevere in this

manner, GOD will have pity on you.

One way to re-collect the mind easily in the time of prayer, and

preserve it more in tranquillity, is not to let it wander too far at

other times: you should keep it strictly in the presence of GOD; and

being accustomed to think of Him often, you will find it easy to keep

your mind calm in the time of prayer, or at least to recall it from its

wanderings.

I have told you already at large, in my former letters, of the

advantages we may draw from this practice of the presence of GOD: let

us set about it seriously and pray for one another.

NINTH LETTER

Enclosing a letter to a corresponding sister, whom he regards with

respect tinged with fear. þ His old theme concisely put.

THE enclosed is an answer to that which I received from þ ; pray

deliver it to her. She seems to me full of good will, but she would go

faster than grace. One does not

become holy all at once. I recommend her to you: we ought to help one

another by our advice, and yet more by our good examples. You will

oblige me to let me hear of her from time to time, and whether she be

very fervent and very obedient.

Let us thus think often that our only business in this life is to please

GOD, that perhaps all besides is but folly and vanity. You and I have

lived above forty years in religion [i.e., a monastic life]. Have we

employed them in loving and serving GOD, who by His mercy has called us

to this state and for that very end? I am filled with shame and

confusion, when I reflect on the one hand upon the great favours which

GOD has done, and incessantly continues to do, me; and on the other,

upon the ill use I have made of them, and my small advancement in the

way of perfection.

Since by His mercy He gives us still a little time, let us begin in

earnest, let us repair the lost time, let us return with a full

assurance to that FATHER of mercies, who is always ready to receive us

affectionately. Let us renounce, let us generously renounce, for the

love of Him, all that is not Himself; He deserves infinitely more. Let

us think of Him perpetually. Let us put all our trust in Him: I doubt

not but we shall soon find the effects of it, in receiving the abundance

of His grace, with which we can do all things, and without which we can

do nothing but sin.

We cannot escape the dangers which abound in life, without the actual

and continual help of GOD; let us then pray to Him for it continually.

How can we pray to Him without being with Him? How can we be with Him

but in thinking of Him often? And how can we often think of Him, but by

a holy habit which we should form of it? You will tell me that I am

always saying the same thing: it is true, for this is the best and

easiest method I know; and as I use no other, I advise all the world to

it. We must know before we can love. In order to know GOD, we must

often think of Him; and when we come to love Him, we shall then also

think of Him often, for our heart will be with our treasure. This is an

argument which well deserves your consideration.

TENTH LETTER

Has difficulty, but sacrifices his will, to write as requested. þ The

loss of a friend may lead to acquaintance with the Friend.

I HAVE had a good deal of difficulty to bring myself to write to M. þ ,

and I do it now purely because you and Madam desire me. Pray write the

directions and send it to him. I am very well pleased with the trust

which you have in GOD: I wish that He may increase it in you more and

more: we cannot have too much in so good and faithful a Friend, who

will never fail us in this world nor in the next.

If M. þ makes his advantage of the loss he has had, and puts all his

confidence in GOD, He will soon give him another friend, more powerful

and more inclined to serve him. He disposes of hearts as He pleases.

Perhaps M. þ was too much attached to him he has lost. We ought to

love our friends, but without encroaching upon the love of GOD, which

must be the principal.

Pray remember what I have recommended to you, which is, to think often

on GOD, by day, by night, in your business, and even in your diversions.

He is always near you and with you; leave Him not alone. You would

think it rude to leave a friend alone, who came to visit you: why then

must GOD be neglected? Do not then forget Him, but think on Him often,

adore Him continually live and die with Him; this is the glorious

employment of a Christian; in a word, this is our profession, if we do

not know it we must learn it. I will endeavour to help you with my

prayers, and am yours in our LORD.

ELEVENTH LETTER

To one who is in great pain. God is the Physician of body and of soul.

þ Feels that he would gladly suffer at His wish.

I DO not pray that you may be delivered from your pains; but I pray GOD

earnestly that He would give you strength and patience to bear them as

long as He pleases. Comfort yourself with Him who holds you fastened to

the cross: He will loose you when He thinks fit. Happy those who

suffer with Him: accustom yourself to suffer in that manner, and seek

from Him the strength to endure as much, and as long, as He shall judge

to be necessary for you. The men of the world do not comprehend these

truths, nor is it to be wondered at, since they suffer like what they

are, and not like Christians: they consider sickness as a pain to

nature, and not as a favour from GOD; and seeing it only in that light,

they find nothing in it but grief and distress. But those who consider

sickness as coming from the hand of GOD, as the effects of His mercy,

and the means which He employs for their salvation, commonly find in it

great sweetness and sensible consolation.

I wish you could convince yourself that GOD is often (in some sense)

nearer to us and more effectually present with us, in sickness than in

health. Rely upon no other Physician, for, according to my

apprehension, He reserves your cure to Himself. Put then all your trust

in Him, and you will soon find the effects of it in your recovery, which

we often retard, by putting greater confidence in physic than in GOD.

Whatever remedies you make use of, they will succeed only so far as He

permits. When pains come from GOD, He only can cure them. He often

sends diseases of the body, to cure those of the soul. Comfort yourself

with the sovereign Physician both of soul and body.

I foresee that you will tell me that I am very much at my ease, that I

eat and drink at the table of the LORD. YOU have reason: but think you

that it would be a small pain to the greatest criminal in the world, to

eat at the king's table, and be served by him, and notwithstanding such

favours to be without assurance of pardon? I believe he would feel

exceeding great uneasiness, and such as nothing could moderate, but only

his trust in the goodness of his sovereign. So I assure you, that

whatever pleasures I taste at the table of my King, yet my sins, ever

present before my eyes, as well as the uncertainty of my pardon, torment

me, though in truth that torment itself is pleasing.

Be satisfied with the condition in which GOD places you: however happy

you may think me, I envy you. Pains and suffering would be a paradise

to me, while I should suffer with my GOD; and the greatest pleasure

would be hell to me, if I could relish them without Him; all my

consolation would be to suffer something for His sake.

I must, in a little time, go to GOD. What comforts me in this life is,

that I now see Him by faith; and I see Him in such a manner as might

make me say sometimes, I believe no more, but I see. I feel what faith

teaches us, and, in that assurance and that practice of faith, I will

live and die with Him.

Continue then always with GOD: "tis the only support and comfort for

your affliction. I shall beseech Him to be with you. I present my

service.

TWELFTH LETTER

To the same correspondent probably, and expresses his own abiding

comfort through faith.

IF we were well accustomed to the exercise of the presence of GOD, all

bodily diseases would be much alleviated thereby. GOD often permits

that we should suffer a little, to purify our souls, and oblige us to

continue with Him.

Take courage, offer Him your pains incessantly, pray to Him for strength

to endure them. Above all, get a habit of entertaining yourself often

with GOD, and forget Him the least you can. Adore Him in your

infirmities, offer yourself to Him from time to time; and, in the

height of your sufferings, beseech Him humbly and affectionately (as a

child his father) to make you conformable to His holy will. I shall

endeavour to assist you with my poor prayers.

GOD has many ways of drawing us to Himself. He sometimes hides Himself

from us: but faith alone, which will not fail us in time of need, ought

to be our support, and the foundation of our confidence, which must be

all in GOD.

I know not how GOD will dispose of me: I am always happy: all the

world suffer; and I, who deserve the severest discipline, feel joys so

continual, and so great, that I can scarce contain them.

I would willingly ask of GOD a part of your sufferings, but that I know

my weakness, which is so great, that if He left me one moment to myself,

I should be the most wretched man alive. And yet I know not how He can

leave me alone, because faith gives me as strong a conviction as sense

can do, that He never forsakes us, till we have first forsaken Him. Let

us fear to leave Him. Let us be always with Him. Let us live and die

in His presence. Do you pray for me, as I for you.

THIRTEENTH LETTER

To the same he exhorts for fuller and entire confidence in God, for body

and soul.

I AM in pain to see you suffer so long; what gives me some ease, and

sweetens the feeling I have of your griefs, is that they are proofs of

GOD's love towards you: see them in that view, and you will bear them

more easily. As your case is, "tis my opinion that you should leave off

human remedies, and resign yourself entirely to the providence of GOD;

perhaps He stays only for that resignation and a perfect trust in Him to

cure you. Since notwithstanding all your cares, physic has hitherto

proved unsuccessful, and your malady still increases, it will not be

tempting GOD to abandon yourself in His hands, and expect all from Him.

I told you, in my last, that He sometimes permits bodily diseases to

cure the distempers of the soul. Have courage then: make a virtue of

necessity: ask of GOD, not deliverance from your pains, but strength to

bear resolutely, for the love of Him, all that He should please, and as

long as He shall please.

Such prayers, indeed, are a little hard to nature, but most acceptable

to GOD, and sweet to those that love Him. Love sweetens pains; and

when one loves GOD, one suffers for His sake with joy and courage. Do

you so, I beseech you; comfort yourself with Him, who is the only

Physician of all our maladies. He is the FATHER of the afflicted,

always ready to help us. He loves us infinitely more than we imagine:

love Him then, and seek not consolation elsewhere: I hope you will soon

receive it. Adieu. I will help you with my prayers, poor as they are,

and shall be, always, yours in our LORD.

FOURTEENTH LETTER

Gratitude, for mercies to his correspondent, and measure of relief while

he has himself been near death, but with consolation in his suffering.

I RENDER thanks to our LORD, for having relieved you a little, according

to your desire. I have been often near expiring, though I was never so

much satisfied as then. Accordingly I did not pray for any relief, but

I prayed for strength to suffer with courage, humility, and love. Ah,

how sweet is it to suffer with GOD! however great the sufferings may

be, receive them with love. "Tis paradise to suffer and be with Him;

so that if in this life we would enjoy the peace of paradise, we must

accustom ourselves to a familiar, humble, affectionate conversation with

Him: we must hinder our spirits wandering from Him upon any occasion:

we must make our heart a spiritual temple, wherein to adore Him

incessantly: we must watch continually over ourselves, that we may not

do, nor say, nor think anything that may displease Him. When our minds

are thus employed about GOD, suffering will become full of unction and

consolation.

I know that to arrive at this state, the beginning is very difficult;

for we must act purely in faith. But though it is difficult, we know

also that we can do all things with the grace of GOD, which He never

refuses to them who ask it earnestly. Knock, persevere in knocking, and

I answer for it that He will open to you in His due time, and grant you

all at once what He has deferred during many years. Adieu. Pray to Him

for me, as I pray to Him for you. I hope to see Him quickly.

FIFTEENTH LETTER

From his death-bed. þ Repeats the same exhortation to knowledge, that

we may love.

GOD knoweth best what is needful for us, and all that He does is for our

good. If we knew how much He loves us, we should be always ready to

receive equally and with indifference from His hand the sweet and the

bitter; all would please that came from Him. The sorest afflictions

never appear intolerable, but when we see them in the wrong light. When

we see them in the hand of GOD, who dispenses them: when we know that

it is our loving FATHER, who abases and distresses us: our sufferings

will lose their bitterness, and become even matter of consolation.

Let all our employment be to know GOD: the more one knows Him, the more

one desires to know Him. And as knowledge is commonly the measure of

love, the deeper and more extensive our knowledge shall be, the greater

will be our love: and if our love of GOD were great we should love Him

equally in pains and pleasures.

Let us not amuse ourselves to seek or to love GOD for any sensible

favours (how elevated soever) which He has or may do us. Such favours,

though never so great, cannot bring us so near to GOD as faith does in

one simple act. Let us seek Him often by faith: He is within us; seek

Him not elsewhere. Are we not rude and deserve blame, if we leave Him

alone, to busy ourselves about trifles, which do not please Him and

perhaps offend Him? 'Tis to be feared these trifles will one day cost

us dear.

Let us begin to be devoted to Him in good earnest. Let us cast

everything besides out of our hearts; He would possess them alone. Beg

this favour of Him. If we do what we can on our parts, we shall soon

see that change wrought in us which we aspire after. I cannot thank Him

sufficiently for the relaxation He has vouchsafed you. I hope from His

mercy the favour to see Him within a few days. Let us pray for one

another.

[He took to his bed two days after and died within the week.]

Appendix A - The electronic edition.

It is a privilege to release this Public Domain edition of Brother

Lawrence's Practice, though I fear I know very little about it.

It would appear from internal evidence to have been first published

between 1670 and, say, 1700. The text given here is taken from a 16vo

paperback pamphlet of unknown date; Edgar Charles Barton was Book

Steward of the Epworth Press from the time of the Methodist Union of

1932 until 1948, which gives the limits within which the edition came

out.

In order to distinguish this version from a subsequent corrected copy,

I label this release 1.0; and to facilitate ARCHIE location, request

that all distributed copies bear the name BLPPOG10.xxx

John Harris e-mail: harris@cix.compulink.co.uk

mail: 24 beaconsfield rd, bristol, bs8 2ts, uk

tel: +44 272 738386 (fax same number, call voice first)

27th January 1994, Bristol, England.

end of book: THE PRACTICE OF THE PRESENCE OF GOD

THE BEST RULE OF A HOLY LIFE