The Practice of the Presence of God the Best Rule of a Holy Life | Page 5

for all, heartily to put our whole trust in GOD, and make a total surrender of ourselves to Him, secure that He would not deceive us.
That we ought not to be weary of doing little things for the love of GOD, who regards not the greatness of the work, but the love with which it is performed. That we should not wonder if, in the beginning, we often failed in our endeavors, but that at last we should gain a habit, which will naturally produce its acts in us, without our care, and to our exceeding great delight.
That the whole substance of religion was faith, hope and charity; by the practice of which we become united to the will of GOD: that all besides is indifferent, and to be used as a means that we may arrive at our end, and be swallowed up therein, by faith and charity.
That all things are possible to him who _believes_--that they are less difficult to him who _hopes_--that they are more easy to him who _loves_, and still more easy to him who perseveres in the practice of these three virtues.
That the end we ought to propose to ourselves is to become, in this life, the most perfect 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 not deserving indeed the name of Christians: subject to all kinds of misery and numberless accidents, which trouble us and cause perpetual vicissitudes in our health, in our humors, in our internal and external dispositions; in fine, persons whom GOD would humble by many pains and labors, as well within as without. After this we should not wonder that troubles, temptations, oppositions and contradictions happen to us from men. We ought, on the contrary, to submit ourselves to them, and bear them as long as GOD pleases, as things highly advantageous to us.
That the greater perfection a soul aspires after, the more dependent it is upon Divine grace.
[2]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 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, and submission to the lights of faith, than by studied reasonings and elaborate meditations. That by this short and sure method, he exercised himself in the knowledge and love of GOD, resolving to use his utmost endeavor to live, in a continual sense of His Presence, and if possible, never to forget Him more.
That when he had thus in prayer filled his mind with great sentiments of that infinite Being, he went to his work appointed in the kitchen (for he was cook to the society); there having first considered severally the things his office required, and when and how each thing was to be done, he spent all the intervals of his time, as well before as after his work, in prayer.
That when he began his business, he said to GOD, with a filial trust in Him, "O my GOD, since Thou art with me, and I must now, in obedience to Thy commands, apply my mind to these outward things, I beseech Thee to grant me the grace to continue in Thy Presence; and to this end do Thou prosper me with Thy assistance, receive all my works, and possess all my affections."
As he proceeded in his work, he continued his familiar conversation with his Maker,--imploring His grace, and offering to Him all his actions.
When he had finished, he examined himself how he had discharged his duty; if he found _well_, he returned thanks to GOD; if otherwise, he asked pardon; and without being discouraged, he set his mind right again, and continued his exercise of the presence of GOD, as if he had never deviated from it. "Thus," said he, "by rising after my falls, and by frequently renewed acts of faith and love, I am come to a state wherein it would be as difficult for me not to think of GOD as it was at first to accustom myself to it."
As brother Lawrence had found such an advantage in walking in the presence of GOD, it was natural for him to recommend it earnestly