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


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


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