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

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 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