Second Letter

To the Reverend—

To the Reverend:

Not finding my manner of life in books, although I have no difficulty about it, yet, for greater security, I shall be glad to know your thoughts concerning it.

I have not found my way of life described in books. Although I have no doubts about it, I would be glad to know your thoughts for greater reassurance.

In a conversation some days since with a person of piety, he told me the spiritual life was a life of grace, which begins with servile fear, which is increased by hope of eternal life, and which is consummated by pure love. That each of these states had its different stages, by which one arrives at last at that blessed consummation.

A few days ago, I spoke with a devout person who told me that the spiritual life is a life of grace. It begins with fear of punishment, grows through hope of eternal life, and reaches its fulfillment in pure love. Each of these states has different stages, through which one finally reaches that blessed fulfillment.

I have not followed all these methods. On the contrary, from I know not what instincts, I found they discouraged me. This was the reason why, at my entrance into religion, I took a resolution to give myself up to GOD, as the best return I could make for His love; and, for the love of Him, to renounce all besides.

I have not followed all these methods. On the contrary, for reasons I do not know, I found them discouraging. So when I entered religious life, I decided to give myself to God as the best way to return his love. For love of him, I also decided to give up everything else.

For the first year I commonly employed myself during the time set apart for devotion with the thought of death, judgment, heaven, hell, and my sins, Thus continued some years, applying my mind carefully the rest of the day, and even in the midst of my business, to the presence of GOD, whom I considered always as with me, often as in me.

For the first year, I usually spent my time in devotion thinking about death, judgment, heaven, hell, and my sins. I continued this for some years. During the rest of the day, even while working, I carefully kept my mind on the presence of GOD. I always thought of him as with me, and often as in me.

At length I came insensibly to do the same thing during my set time of prayer, which caused in me great delight and consolation. This practice produced in me so high an esteem for GOD, that faith alone was capable to satisfy me in that point.³

Eventually, without realizing it, I began doing the same thing during my regular prayer time. This brought me great delight and comfort. This practice gave me such a high regard for GOD that only faith could satisfy me in that regard.³

Such was my beginning; and yet I must tell you that for the first ten years I suffered much: the apprehension that I was not devoted to GOD as I wished to be, my past sins always present to my mind, and the great unmerited favors which GOD did me, were the matter and source of my sufferings. During this time I fell often, and rose again presently. It seemed to me that all creatures, reason, and GOD Himself were against me; and faith alone for me. I was troubled sometimes with thoughts that to believe I had received such favors was an effect of my presumption, which pretended to be at once where others arrive with difficulty; at other times that it was a wilful delusion, and that there was no salvation for me.

That was how I began. Yet I must tell you that I suffered greatly for the first ten years. I feared that I was not as devoted to GOD as I wished to be. My past sins were always on my mind. And GOD showed me great favors that I had not earned. All these things were sources of suffering for me. During that time, I often fell, but I got up again at once. It seemed that all creatures, reason, and GOD himself were against me. Only faith was on my side. Sometimes I worried that I was presumptuous to believe I had received such favors. I feared I was claiming to have reached at once a place that others reach only with difficulty. At other times, I thought I was willfully deceiving myself and that there was no salvation for me.

When I thought of nothing but to end my days in these troubles (which did not at all diminish the trust I had in GOD, and which served only to increase my faith), I found myself changed all at once; and my soul, which, till that time, was in trouble, felt a profound inward peace, as if she were in her centre and place of rest.

I expected to spend the rest of my days in these troubles. They did not weaken my trust in God at all. They only increased my faith. Then I suddenly found myself changed. Until then, my soul had been troubled. Now it felt a deep inner peace, as if it had found its center and place of rest.

Ever since that time I walk before GOD simply, in faith, with humility and with love; and I apply myself diligently to do nothing and think nothing which may displease Him. I hope that when I have done what I can, He will do with me what He pleases.

Ever since then, I have lived simply before God, with faith, humility, and love. I try diligently to do and think nothing that might displease him. I hope that when I have done what I can, he will do with me as he pleases.

As for what passes in me at present, I cannot express it. I have no pain or difficulty about my state, because I have no will but that of GOD, which I endeavor to accomplish in all things, and to which I am so resigned that I would not take up a straw from the ground against His order, or from any other motive than purely that of love to Him.

As for what is happening within me now, I cannot express it. I feel no pain or worry about my condition because I have no will but God’s. I try to do his will in everything. I am so surrendered to his will that I would not pick up a straw against his command. Nor would I pick one up for any reason other than pure love for him.

I have quitted all forms of devotion and set prayers but those to which my state obliges me. And I make it my business only to persevere in His holy presence, wherein I keep myself by a simple attention, and a general fond regard to GOD, which I may call an actual presence of GOD; or, to speak better, an habitual, silent and secret conversation of the soul with GOD, which often causes me joys and raptures inwardly, and sometimes also outwardly, so great, that I am forced to use means to moderate them and prevent their appearance to others.

I have given up all forms of devotion and set prayers except those required by my station in life. My only concern is to remain in God’s holy presence. I do this through simple attention and a general, loving regard for God. I may call this an actual presence of God. Or, better still, it is a constant, silent, and private conversation between my soul and God. This conversation often brings me great inner joy and rapture, and sometimes outward expressions of them as well. These are so great that I must take steps to restrain them and keep others from seeing them.

In short, I am assured beyond all doubt that my soul has been with GOD above these thirty years. I pass over many things that I may not be tedious to you, yet I think it proper to inform you after what manner I consider myself before GOD, whom I behold as my King.

In short, I am certain beyond all doubt that my soul has been with God for over thirty years. I leave out many things so I won't weary you. But I think I should tell you how I see myself before God, whom I regard as my King.

I consider myself as the most wretched of men, full of sores and corruption, and who has committed all sorts of crimes against his King; touched with a sensible regret, I confess to him all my wickedness, I ask His forgiveness, I abandon myself in His hands that He may do what he pleases with me. The King, full of mercy and goodness, very far from chastising me, embraces me with love, makes me eat at His table, serves me with His own hands, gives me the key of His treasures; He converses and delights Himself with me incessantly, in a thousand and a thousand ways, and treats me in all respects as His favorite. It is thus I consider myself from time to time in His holy presence.

I see myself as the most wretched of men, full of sores and corruption. I have committed all kinds of crimes against my King. Feeling deep regret, I confess all my wickedness to him and ask his forgiveness. I place myself completely in his hands, so that he may do with me as he pleases. The King is full of mercy and goodness. Far from punishing me, he embraces me with love. He seats me at his table, serves me with his own hands, and gives me the key to his treasures. He talks with me and delights in me constantly, in countless ways. In every way, he treats me as his favorite. This is how I see myself from time to time in his holy presence.

My most useful method is this simple attention, and such a general passionate regard to GOD; to whom I find myself often attached with greater sweetness and delight than that of an infant at the mother's breast; so that, if I dare use the expression, I should choose to call this state the bosom, of GOD, for the inexpressible sweetness which I taste and experience there.

My most useful method is simply to pay attention to God and direct my passionate love toward him. I often feel closer to him than an infant at its mother’s breast, with even greater sweetness and delight. So, if I dare say it, I would call this state the bosom of God. For there I taste and experience a sweetness beyond words.

If sometimes my thoughts wander from it by necessity or infirmity, I am presently recalled by inward motions so charming and delicious that I am ashamed to mention them. I desire your reverence to reflect rather upon my great wretchedness, of which you are fully informed, than upon the great favors which GOD does me, all unworthy and ungrateful as I am.

If my thoughts sometimes wander from it through necessity or weakness, I am immediately drawn back by inner feelings. They are so delightful and sweet that I am ashamed to mention them. I ask you to think instead about my great misery, which you know all about. Do not focus on the great favors God gives me, unworthy and ungrateful as I am.

As for my set hours of prayer, they are only a continuation of the same exercise. Sometimes I consider myself there as a stone before a carver, whereof he is to make a statue; presenting myself thus before GOD, I desire Him to form His perfect image in my soul, and make me entirely like Himself.

My set times of prayer are simply a continuation of the same practice. Sometimes I see myself as a stone before a sculptor who will make it into a statue. Presenting myself before God in this way, I ask him to form his perfect image in my soul and make me entirely like him.

At other times, when I apply myself to prayer, I feel all my spirit and all my soul lift itself up without any care or effort of mine, and it continues as it were suspended and firmly fixed in GOD, as in its centre and place of rest.

At other times, when I turn to prayer, I feel all my spirit and all my soul rise without any effort or care on my part. They remain as if suspended and firmly fixed in God, their center and place of rest.

I know that some charge this state with inactivity, delusion and self-love. I confess that it is a holy inactivity, and would be a happy self-love, if the soul in that state were capable of it; because, in effect, while she is in this repose, she cannot be disturbed by such acts as she was formerly accustomed to, and which were then her support, but which would now rather hinder than assist her.

I know that some accuse this state of being inactive, deluded, and self-loving. I admit that it is a holy inactivity. It would also be a happy kind of self-love, if the soul in this state were capable of self-love. For while the soul rests in this state, it cannot be disturbed by its former practices. These once supported the soul, but now they would hinder rather than help it.

Yet I cannot bear that this should be called delusion; because the soul which thus enjoys GOD desires herein nothing but Him. If this be delusion in me, it belongs to GOD to remedy it. Let Him do what He pleases with me; I desire only Him, and to be wholly devoted to Him. You will, however, oblige me in sending me your opinion, to which I always pay a great deference, for I have a singular esteem for your reverence, and am in our LORD,

Yet I cannot accept that this is called a delusion, because the soul that enjoys God's presence desires nothing but him. If I am deluded, it is for God to remedy it. Let him do as he pleases with me. I desire only him and want to be wholly devoted to him. However, you would do me a favor by sending me your opinion. I always give it great weight, because I have a special respect for you, and I remain in our Lord,

Yours, &c.

Yours, etc.