The Practice of the Presence of God the Best Rule of a Holy Life | Page 4

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 that everything became easy.
That many do not advance in the Christian progress because they stick in penances, and particular exercises, while they neglect the love of GOD, which is the end. That this appeared plainly by their works, and was the reason why we see so little solid virtue.
That there needed neither art nor science for going to GOD, but only a heart resolutely determined to apply itself to nothing but Him, or for His sake, and to love him only.

FOURTH CONVERSATION.
He discoursed with me very frequently, and with great openness of heart concerning his manner of going to GOD, whereof some part is related already.
He told me that all consists in one hearty renunciation of everything which we are sensible does not lead to GOD; that we might accustom ourselves to a continual conversation with Him, with freedom and in simplicity. That we need only to recognize GOD intimately present with us, to address ourselves to Him every moment, that we may beg His assistance for knowing His will in things doubtful, and for rightly performing those which we plainly see he requires of us, offering them to Him before we do them, and giving Him thanks when we have done.
That in this conversation with God, we are also employed in praising, adoring and loving Him incessantly, for His infinite goodness and perfection.
That, without being discouraged on account of our sins, we should pray for His grace with a perfect confidence, as relying upon the infinite merits of our LORD JESUS CHRIST. That GOD never failed offering us His grace at each action; that he distinctly perceived it, and never failed of it, unless when his thoughts had wandered from a sense of GOD'S Presence, or he had forgotten to ask His assistance.
That GOD always gave us light in our doubts, when we had no other design but ask 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,[1] and (as far as we are capable) purely for the love of GOD.
That it was a great delusion to think that the times of prayer ought to differ from other times: that we are as strictly obliged to adhere to GOD by action in the time of action, as by prayer in the season of prayer.
That his prayer was nothing else but a sense of the presence of GOD, his soul being at that time insensible to everything but Divine love: and that when the appointed times of prayer were past, he found no difference, because he still continued with GOD, praising and blessing Him with all his might, so that he passed his life in continual joy; yet hoped that GOD would give him somewhat to suffer, when he should grow stronger.
That we ought, once