Conversations and Letters ( Audio Book )

Conversations and Letters – Brother Lawrence / Conversations

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The book contains 2 separate divisions, one of conversations and one of letters. We separated the book into 2 separate files Total length 1hr  6min

THE 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

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 à Kempis, of Tauler and of Madame Guyon, of John Woolman and Hester Ann
Rogers, how marvelously 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 skeptical 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. Satisfaction in God’s presence. Faith our
duty. 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 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 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
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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 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. Once in fear, now in joy. Diligence and love. Simplicity the
key to Divine assistance. Business abroad as at home. Times of prayer and selfmortification
not essential for the practice. 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 endeavored to act only for Him; whatever becomes of me,
whether I be lost or saved, I will always continue to act purely for the love of 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
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 them.
That when an occasion of practicing some virtue offered, he addressed himself to GOD,
saying, LORD, I cannot do this unless You enable 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.
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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 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, 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.
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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 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. Outward business no detriment. 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 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 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
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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. Hearty renunciation. Prayer and praise prevent
discouragement. Sanctification in common business. Prayer and the presence of
God. The whole substance of religion. Self-estimation. 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 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. 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
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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 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 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
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
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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 You art with me, and I must now, in obedience to Your commands, apply
my mind to these outward things, I beseech You to grant me the grace to continue in
Your Presence; and to this end do You prosper me with Your 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 possespossess GOD in as great tranquillity as if I were upon
my knees at the Blessed Sacrament.”

 
 

 

Neville Goddard, Summa Theologica, Manly P Hall, A Course In Miracles

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