THE PRACTICE OF THE PRESENCE OF GOD THE BEST RULE OF A HOLY LIFE
being Conversations and Letters of Brother Lawrence
Good when He gives, supremely good;
Nor less when He denies:
Afflictions, from His sovereign hand,
Are blessings in disguise.
CONVERSATIONS
FIRST CONVERSATION
Conversion and precious employment. þ Satisfaction in God's
presence. þ Faith our duty. þ Resignation the fruit of
watchfulness.
THE first time I saw Brother Lawrence was upon the 3rd of August,
1666. He told me that GOD had done him a singular favour, in his
conversion at the age of eighteen.
That in the winter, seeing a tree stripped of its leaves, and
considering that within a little time, the leaves would be renewed,
and after that the flowers and fruit appear, he received a high view
of the Providence and Power of GOD, which has never since been
effaced from his soul. That this view had perfectly set him loose
from the world, and kindled in him such a love for GOD, that he could
not tell whether it had increased in above forty years that he had
lived since. That he had been footman to M. Fieubert, the
treasurer, and that he was a great awkward fellow who broke
everything.
That he had desired to be received into a monastery, thinking that he
would there be made to smart for his awkwardness and the faults he
should commit, and so he should sacrifice to GOD his life, with its
pleasures: but that GOD had disappointed him, he having met with
nothing but satisfaction in that state.
That we should establish ourselves in a sense of GOD's Presence, by
continually conversing with Him. That it was a shameful thing to
quit His conversation, to think of trifles and fooleries.
That we should feed and nourish our souls with high notions of GOD;
which would yield us great joy in being devoted to Him.
That we ought to quicken, i.e., to enliven, our faith. That it was
lamentable we had so little; and that instead of taking faith for the
rule of their conduct, men amused themselves with trivial devotions,
which changed daily. That the way of Faith was the spirit of the
Church, and that it was sufficient to bring us to a high degree of
perfection.
That we ought to give ourselves up to GOD, with regard both to things
temporal and spiritual, and seek our satisfaction only in the
fulfilling His will, whether He lead us by suffering or by
consolation, for all would be equal to a soul truly resigned. That
there needed fidelity in those drynesses, or insensibilities and
irksomenesses in prayer, by which GOD tries our love to Him; that
then was the time for us to make good and effectual acts of
resignation, whereof one alone would oftentimes very much promote our
spiritual advancement.
That as for the miseries and sins he heard of daily in the world, he
was so far from wondering at them, that, on the contrary, he was
surprised there were not more, considering the malice sinners were
capable of: that for his part, he prayed for them; but knowing that
GOD could remedy the mischiefs they did, when He pleased, he gave
himself no farther trouble.
That to arrive at such resignation as GOD requires, we should watch
attentively over all the passions which mingle as well in spiritual
things as those of a grosser nature: that GOD would give light
concerning those passions to those who truly desire to serve Him.
That if this was my design, viz., sincerely to serve GOD, I might
come to him (Bro. Lawrence) as often as I pleased, without any fear
of being troublesome; but if not, that I ought no more to visit him.
SECOND CONVERSATION
Love the motive of all. þ Once in fear, now in joy. þ Diligence and
love. Simplicity the key to Divine assistance. þ Business abroad as
at home. þ times of prayer and self-mortification not essential for
the practice. þ All scruples brought to God.
That he had always been governed by love, without selfish views; and
that having resolved to make the love of GOD the end of all his
actions, he had found reasons to be well satisfied with his method.
That he was pleased when he could take up a straw from the ground for
the love of GOD, seeking Him only, and nothing else, not even His
gifts. That he had been long troubled in mind from a certain belief
that he should be damned; that all the men in the world could not
have persuaded him to the contrary; but that he had thus reasoned
with himself about it: I did not engage in a religious life but for
the love of GOD, and I have endeavoured to act only for Him; whatever
becomes of me, whether I be lost or saved, I will always continue to
act purely for the love of GOD. I shall have this good at least,
that till death I shall have done all that is in me to love Him.
That this trouble of mind had lasted four years; during which time he
had suffered much. That since that time he had passed his life in
perfect liberty and continual joy. That he placed his sins betwixt
him and GOD, as it were, to tell Him that he did not deserve His
favours, but that GOD still continued to bestow them in abundance.
That in order to form a habit of conversing with GOD continually, and
referring all we do to Him; we must at first apply to Him with some
diligence: but that after a little care we should find His love
inwardly excite us to it without any difficulty.
That he expected after the pleasant days GOD had given him, he should
have his turn of pain and suffering; but that he was not uneasy about
it, knowing very well, that as he could do nothing of himself, GOD
would not fail to give him the strength to bear them.
That when an occasion of practising some virtue offered, he addressed
himself to GOD, saying, LORD, I cannot do this unless Thou enablest
me; and that then he received strength more than sufficient.
That when he had failed in his duty, he only confessed his fault,
saying to GOD, I shall never do otherwise, if You leave me to myself;
"tis You must hinder my falling, and mend what is amiss. That after
this, he gave himself no further uneasiness about it.
That we ought to act with GOD in the greatest simplicity, speaking to
Him frankly and plainly, and imploring His assistance in our affairs,
just as they happen. That GOD never failed to grant it, as he had
often experienced.
That he had been lately sent into Burgundy, to buy the provision of
wine for the society, which was a very unwelcome task for him,
because he had no turn for business and because he was lame, and
could not go about the boat but by rolling himself over the casks.
That however he gave himself no uneasiness about it, nor about the
purchase of the wine. That he said to GOD, It was His business he
was about, and that he afterwards found it very well performed. That
he had been sent into Auvergne the year before upon the same account;
that he could not tell how the matter passed, but that it proved very
well.
So, likewise, in his business in the kitchen (to which he had
naturally a great aversion), having accustomed himself to do
everything there for the love of GOD, and with prayer, upon all
occasions, for His grace to do his work well, he had found everything
easy, during the fifteen years that he had been employed there.
That he was very well pleased with the post he was now in; but that
he was as ready to quit that as the former, since he was always
pleasing himself in every condition, by doing little things for the
love of GOD. That with him the set times of prayer were not
different from other times: that he retired to pray, according to the
directions of his Superior, but that he did not want such retirement.
nor ask for it, because his greatest business did not divert him from
GOD. That as he know his obligation to love GOD in all things, and
as he endeavoured so to do, he had no need of a director to advise
him, but that he needed much a confessor to absolve him. That he was
very sensible of his faults, but not discouraged by them; that he
confessed them to GOD, and did not plead against Him to excuse them.
When he had so done, he peaceably resumed his usual practice of love
and adoration. That in his trouble of mind, he had consulted nobody,
but knowing only by the light of faith that GOD was present, he
contented himself with directing all his actions to Him, i.e., doing
them with a desire to please Him, let what would come of it.
That useless thoughts spoil all: that the mischief began there; but
that we ought to reject them, as soon as we perceived their
impertinence to the matter in hand, or our salvation; and return to
our communion with GOD.
That at the beginning he had often passed his time appointed for
prayer, in rejecting wandering thoughts, and falling back into them.
That he could never regulate his devotion by certain methods as some
do. That nevertheless, at first he had meditated for some time, but
afterwards that went off, in a manner that he could give no account
of. That all bodily mortifications and other exercises are useless,
but as they serve to arrive at the union with GOD by love; that he
had well considered this, and found it the shortest way to go
straight to Him by a continual exercise of love, and doing all things
for His sake. That we ought to make a great difference between the
acts of the understanding and those of the will; that the first were
comparatively of little value, and the others all.
That our only business was to love and delight ourselves in GOD.
That all possible kinds of mortification, if they were void of the
love of GOD, could not efface a single sin. That we ought, without
anxiety, to expect the pardon of our sins from the Blood of JESUS
CHRIST, only endeavouring to love Him with all our hearts. That GOD
seemed to have granted the greatest favours to the greatest sinners,
as more signal monuments of His mercy.
That the greatest pains or pleasures, of this world, were not to be
compared with what he had experienced of both kinds in a spiritual
state: so that he was careful for nothing and feared nothing,
desiring but one only thing of GOD, viz., that he might not offend
Him. That he had no scruples; for, said he, when I fail in my duty,
I readily acknowledge it, saying, I am used to do so: I shall never
do otherwise, if I am left to myself. If I fail not, then I give GOD
thanks, acknowledging that it comes from Him.
THIRD CONVERSATION
Faith working by love. þ Outward business no detriment. þ Perfect
resignation the sure way.
He told me, that the foundation of the spiritual life in him had been
a high notion and esteem of GOD in faith; which when he had once well
conceived, he had no other care at first, but faithfully to reject
every other thought, that he might perform all his actions for the
love of GOD. That when sometimes he had not thought of GOD for a
good while, he did not disquiet himself for it; but after having
acknowledged his wretchedness to GOD, he returned to Him with so much
the greater trust in Him, by how much he found himself more wretched
to have forgot Him. That the trust we put in GOD honours Him much,
and draws down great graces.
That it was impossible, not only that GOD should deceive, but also
that He should long let a soul suffer which is perfectly resigned to
Him, and resolved to endure everything for His sake.
That he had so often experienced the ready succours 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 which 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
The manner of going to God. þ Hearty renunciation. þ Prayer and
praise prevent discouragement. þ Sanctification in common business.
þ Prayer and the presence of God. þ The whole substance of religion.
þ Self-estimation þ Further personal experience.
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 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 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. 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
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 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 to all kinds of misery, and numberless accidents, which
trouble us, and cause perpetual vicissitudes in our health, in our
humours, in our internal and external dispositions: in fine, persons
whom GOD would humble by many pains and labours, 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.
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 novitiate 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 endeavour 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 Bro. Lawrence had found such an advantage in walking in the
presence of GOD, it was natural for him to recommend it earnestly to
others; but his example was a stronger inducement than any arguments
he could propose. His very countenance was edifying; such a sweet
and calm devotion appearing in it, as could not but affect the
beholders. And it was observed, that in the greatest hurry of
business in the kitchen, he still preserved his recollection and
heavenly-mindedness. He was never hasty nor loitering, but did each
thing in its season, with an even uninterrupted composure and
tranquillity of spirit. "The time of business," said he, "does not
with me differ from the time of prayer; and in the noise and clutter
of my kitchen, while several persons are at the same time calling for
different things, I possess GOD in as great tranquillity as if I were
upon my knees at the Blessed Sacrament." LETTERS
FIRST LETTER
How the habitual sense of God's Presence was found.
SINCE you desire so earnestly that I should communicate to you the
method by which I arrived at that habitual sense of GOD's Presence,
which our LORD, of His mercy, has been pleased to vouchsafe to me; I
must tell you, that it is with great difficulty that I am prevailed
on by your importunities; and now I do it only upon the terms, that
you show my letter to nobody. If I knew that you would let it be
seen, all the desire that I have for your advancement would not be
able to determine me to it. The account I can give you is:
Having found in many books different methods of going to GOD, and
divers practices of the spiritual life, I thought this would serve
rather to puzzle me, than facilitate what I sought after, which was
nothing but how to become wholly GOD's.
This made me resolve to give the all for the All: so after having
given myself wholly to GOD, to make all the satisfaction I could for
my sins, I renounced, for the love of Him, everything that was not
He; and I began to live as if there was none but He and I in the
world. Sometimes I considered myself before Him as a poor criminal
at the feet of his judge; at other times I beheld Him in my heart as
my FATHER, as my GOD: I worshipped Him the oftenest that I could,
keeping my mind in His holy Presence, and recalling it as often as I
found it wandered from Him. I found no small pain in this exercise,
and yet I continued it, notwithstanding all the difficulties that
occurred, without troubling or disquieting myself when my mind had
wandered involuntarily. I made this my business, as much all the day
long as at the appointed times of prayer; for at all times, every
hour, every minute, even in the height of my business, I drove away
from my mind everything that was capable of interrupting my thought
of GOD.
Such has been my common practice ever since I entered into religion;
and though I have done it very imperfectly, yet I have found great
advantages by it. These, I well know, are to be imputed to the mere
mercy and goodness of GOD, because we can do nothing without Him; and
I still less than any. But when we are faithful to keep ourselves in
His holy Presence, and set Him always before us, this not only
hinders our offending Him, and doing anything that may displease Him,
at least wilfully, but it also begets in us a holy freedom, and if I
may so speak, a familiarity with GOD, wherewith we ask, and that
successfully, the graces we stand in need of. In fine, by often
repeating these acts, they become habitual, and the presence of GOD
is rendered as it were natural to us. Give Him thanks, if you
please, with me, for His great goodness towards me, which I can never
sufficiently admire, for the many favours He has done to so miserable
a sinner as I am. May all things praise Him. Amen.
SECOND LETTER
Difference between himself and others. þ Faith alone consistently
and persistently. þ Deprecates this state being considered a
delusion. 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.
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.
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 satisfaction I could make for my sins; and,
for the love of Him, to renounce all besides.
For the first years, I commonly employed myself during the time set
apart for devotion, with the thoughts of death, judgement, hell,
heaven, and my sins. Thus I 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. 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. [I suppose he means
that all distinct notions he could form of GOD were unsatisfactory,
because he perceived them to be unworthy of GOD, and therefore his
mind was not to be satisfied but by the views of faith, which
apprehends GOD as infinite and incomprehensible, as He is in Himself,
and not as He can be conceived by human ideas.]
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 favours which GOD did me, were he matter and
source of my sufferings. During this time I fell often, and rose
again presently. It seemed to me that the 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 favours
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.
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.
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.
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 endeavour 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 but purely that of love to 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 in 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.
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.
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. This 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 favourite. It is thus I consider myself from time to
time in His holy presence.
My most usual 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. 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 favours which
GOD does me, all unworthy and ungrateful as I am.
As for my set hours of prayer, they arc 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 make His perfect image in my soul, and
render me entirely like Himself.
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.
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 would now rather hinder than assist her.
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 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 yours in our Lord.
THIRD LETTER
For a soldier friend whom he encourages to trust in God.
WE have a GOD who is infinitely gracious, and knows all our wants. I
always thought that He would reduce you to extremity. He will come
in His own time, and when you least expect it. Hope in Him more than
ever: thank Him with me for the favours He does you, particularly for
the fortitude and patience which He gives you in your afflictions: it
is a plain mark of the care He takes of you; comfort yourself then
with Him, and give thanks for all.
I admire also the fortitude and bravery of M. . GOD has given him a
good disposition, and a good will; but there is in him still a little
of the world, and a great deal of youth. I hope the affliction which
GOD has sent him will prove a wholesome remedy to him, and make him
enter into himself; it is an accident very proper to engage him to
put all his trust in Him, who accompanies him everywhere: let him
think of Him the oftenest he can, especially in the greatest dangers.
A little lifting up the heart suffices; a little remembrance of GOD,
one act of inward worship, though upon a march, and sword in hand,
are prayers which, however short, are nevertheless very acceptable to
GOD; and far from lessening a soldier's courage in occasions of
danger, they best serve to fortify it.
Let him then think of GOD the most he can; let him accustom himself,
by degrees, to this small but holy exercise; nobody perceives it, and
nothing is easier than to repeat often in the day these little
internal adorations. Recommend to him, if you please, that he think
of GOD the most he can, in the manner here directed; it is very fit
and most necessary for a soldier, who is daily exposed to dangers of
life, and often of his salvation. I hope that GOD will assist him
and all the family, to whom I present my service, being theirs and
yours. FOURTH LETTER
Writes of himself as of a third person, and encourages his
correspondent to press on to fuller practising of the Presence of
God.
I HAVE taken this opportunity to communicate to you the sentiments of
one of our society concerning the admirable effects and continual
assistances which he receives from the presence of GOD. Let you and
me both profit by them.
You must know, his continual care has been, for above forty years
past that he has spent in religion, to be always with GOD; and to do
nothing, say nothing, and think nothing which may displease Him; and
this without any other view than purely for the love of Him, and
because He deserves infinitely more.
He is now so accustomed to that Divine presence, that he receives
from it continual succours upon all occasions. For about thirty
years, his soul has been filled with joys so continual, and sometimes
so great, that he is forced to use means to moderate them, and to
hinder their appearing outwardly.
If sometimes he is a little too much absent from that Divine
presence, GOD presently makes Himself to be felt in his soul to
recall him; which often happens when he is most engaged in his
outward business: he answers with exact fidelity to these inward
drawings, either by an elevation of his heart towards GOD, or by a
meek and fond regard to Him, or by such words as love forms upon
these occasions; as for instance, My GOD, here I am all devoted to
Thee: LORD, make me according to Thy heart. And then it seems to him
(as in effect he feels it) that this GOD of love, satisfied with such
few words, reposes again, and rests in the depth and centre of his
soul. The experience of these things gives him such an assurance
that GOD is always in the depth or bottom of his soul, and renders
him incapable of doubting it, upon any account whatever.
Judge by this what content and satisfaction he enjoys, while he
continually finds in himself so great a treasure: he is no longer in
an anxious search after it, but has it open before him, and may take
what he pleases of it.
He complains much of our blindness; and cries often that we are to be
pitied who content ourselves with so little. GOD, saith he, has
infinite treasure to bestow, and we take up with a little sensible
devotion which passes in a moment. Blind as we are, we hinder GOD,
and stop the current of His graces. But when He finds a soul
penetrated with a lively faith, He pours into it His graces and
favours plentifully; there they flow like a torrent, which, after
being forcibly stopped against its ordinary course, when it has found
a passage, spreads itself with impetuosity and abundance.
Yes, we often stop this torrent, by the little value we set upon it.
But let us stop it no more: let us enter into ourselves and break
down the bank which hinders it. Let us make way for grace; let us
redeem the lost time, for perhaps we have but little left; death
follows us close, let us be well prepared for it; for we die but
once, and a miscarriage there is irretrievable.
I say again, let us enter into ourselves. The time presses: there is
no room for delay; our souls are at stake. I believe you have taken
such effectual measures, that you will not be surprised. I commend
you for it, it is the one thing necessary: we must, nevertheless,
always work at it, because not to advance, in the spiritual life, is
to go back. But those who have the gale of the HOLY SPIRIT go
forward even in sleep. If the vessel of our soul is still tossed
with winds and storms, let us awake the LORD, who reposes in it, and
He will quickly calm the sea.
I have taken the liberty to impart to you these good sentiments, that
you may compare them with your own: they will serve again to kindle
and inflame them, if by misfortune (which GOD forbid, for it would be
indeed a great misfortune) they should be, though never so little,
cooled. Let us then both recall our first fervours. Let us profit
by the example and the sentiments of this brother, who is little
known of the world, but known of GOD, and extremely caressed by Him.
I will pray for you; do you pray instantly for me, who am yours in
our LORD.
FIFTH LETTER
Prayer for a sister who is about to make a vow and profession. þ A
fresh insisting upon the necessity and virtue of practising the
Presence of God.
I RECEIVED this day two books and a letter from Sister, who is
preparing to make her profession, and upon that account desires the
prayers of your holy society, and yours in particular. I perceive
that she reckons much upon them; pray do not disappoint her. Beg of
GOD that she may make her sacrifice in the view of His love alone,
and with a firm resolution to be wholly devoted to Him.
I will send you one of those books which treat of the presence of
GOD; a subject which, in my opinion, contains the whole spiritual
life; and it seems to me that whoever duly practises it will soon
become spiritual.
I know that for the right practice of it, the heart must be empty of
all other things; because GOD will possess the heart alone; and as He
cannot possess it alone, without emptying it of all besides, so
neither can He act there, and do in it what He pleases, unless it be
left vacant to Him.
There is not in the world a kind of life more sweet and delightful,
than that of a continual conversation with GOD: those only can
comprehend it who practise and experience it; yet I do not advise you
to do it from that motive; it is not pleasure which we ought to seek
in this exercise; but let us do it from a principle of love, and
because GOD would have us.
Were I a preacher, I should above all other things preach the
practice of the presence of GOD; and were I a director, I should
advise all the world to do it: so necessary do I think it, and so
easy too. Ah! knew we but the want we have of the grace and
assistance of GOD, we should never lose sight of Him, no, not for a
moment. Believe me; make immediately a holy and firm resolution
never more wilfully to forget Him, and to spend the rest of your days
in His sacred presence, deprived for the love of Him, if He thinks
fit, of all consolations. Set heartily about this work, and if you
do it as you ought, be assured that you will soon find the effects of
it. I will assist you with my prayers, poor as they are: I recommend
myself earnestly to yours, and those of your holy society.
SIXTH LETTER
To a member of the order who had received from him a book, and to
whom he again enlarges on his favourite topic. þ Encouragement to
persevere. I HAVE received from Mrs. þ- the things which you gave
her for me. I wonder that you have not given me your thoughts of the
little book I sent to you, and which you must have received. Pray
set heartily about the practice of it in your old age; it is better
late than never. I cannot imagine how religious persons can live
satisfied without the practice of the presence of GOD. For my part I
keep myself retired with Him in the depth of centre of my soul as
much as I can; and while I am so with Him I fear nothing; but the
least turning from Him is insupportable.
This exercise does not much fatigue the body: it is, however, proper
to deprive it sometimes, nay often, of many little pleasures which
are innocent and lawful: for GOD will not permit that a soul which
desires to be devoted entirely to Him should take other pleasures
than with Him; that is more than reasonable.
I do not say that therefore we must put any violent constraint upon
ourselves. No, we must serve GOD in a holy freedom, we must do our
business faithfully, without trouble or disquiet; recalling our mind
to GOD mildly and with tranquillity, as often as we find it wandering
from Him.
It is, however, necessary to put our whole trust in GOD, laying aside
all other cares, and even some particular forms of devotion, though
very good in themselves, yet such as one often engages in
unreasonably: because those devotions are only means to attain to the
end; so when by this exercise of the presence of GOD we are with Him
who is our end, it is then useless to return to the means; but we may
continue with Him our commerce of love, persevering in His holy
presence: one while by an act of praise, of adoration, or of desire;
one while by an act of resignation, or thanksgiving; and in all the
manner which our spirit can invent.
Be not discouraged by the repugnance which you may find in it from
nature; you must do yourself violence. At the first, one often
thinks it lost time; but you must go on, and resolve to persevere in
it to death, notwithstanding all the difficulties that may occur. I
recommend myself to the prayers of your holy society, and yours in
particular. I am yours in our LORD.
SEVENTH LETTER
At the age of nearly fourscore exhorts his correspondent, who is
sixty-four, to live and die with God and promises and asks for
prayer. I PITY you much. It will be of great importance if you can
leave the care of your affairs to, and spend the remainder of your
life only in worshipping GOD. He requires no great matters of us; a
little remembrance of Him from time to time, a little adoration:
sometimes to pray for His grace, sometimes to offer Him your
sufferings, and sometimes to return Him thanks for the favours He has
given you, and still gives you, in the midst of your troubles, and to
console yourself with Him the oftenest you can. Lift up your heart
to Him, sometimes even at your meals, and when you are in company:
the least little remembrance will always be acceptable to Him. You
need not cry very loud; He is nearer to us than we are aware of.
It is not necessary for being with GOD to be always at church; we may
make an oratory of our heart, wherein to retire from time to time, to
converse with Him in meekness, humility, and love. Every one is
capable of such familiar conversation with GOD, some more, some less:
He knows what we can do. Let us begin then; perhaps He expects but
one generous resolution on our part. Have courage. We have but
little time to live; you are near sixty-four, and I am almost eighty.
Let us live and die with GOD: sufferings will be sweet and pleasant
to us, while we are with Him: and the greatest pleasures will be,
without Him, a cruel punishment to us. May He be blessed for all.
Amen.
Use yourself then by degrees thus to worship Him, to beg His grace,
to offer Him your heart from time to time, in the midst of your
business, even every moment if you can. Do not always scrupulously
confine yourself to certain rules, or particular forms of devotion;
but act with a general confidence in GOD, with love and humility.
You may assure þ- of my poor prayers, and that I am their servant,
and yours particularly.
EIGHTH LETTER
Concerning wandering thoughts in prayer.
YOU tell me nothing new: you are not the only one that is troubled
with wandering thoughts. Our mind is extremely roving; but as the
will is mistress of all our faculties, she must recall them, and
carry them to GOD, as their last end.
When the mind, for want of being sufficiently reduced by
recollection, at our first engaging in devotion, has contracted
certain bad habits of wandering and dissipation, they are difficult
to overcome, and commonly draw us, even against our wills, to the
things of the earth. I believe one remedy for this is, to confess
our faults, and to humble ourselves before GOD. I do not advise you
to use multiplicity of words in prayer; many words and long
discourses being often the occasions of wandering: hold yourself in
prayer before GOD, like a dumb or paralytic beggar at a rich man's
gate: let it be your business to keep your mind in the presence of
the LORD. If it sometimes wander, and withdraw itself from Him, do
not much disquiet yourself for that; trouble and disquiet serve
rather to distract the mind, than to re-collect it; the will must
bring it back in tranquillity; if you persevere in this manner, GOD
will have pity on you.
One way to re-collect the mind easily in the time of prayer, and
preserve it more in tranquillity, is not to let it wander too far at
other times: you should keep it strictly in the presence of GOD; and
being accustomed to think of Him often, you will find it easy to keep
your mind calm in the time of prayer, or at least to recall it from
its wanderings.
I have told you already at large, in my former letters, of the
advantages we may draw from this practice of the presence of GOD: let
us set about it seriously and pray for one another.
NINTH LETTER
Enclosing a letter to a corresponding sister, whom he regards with
respect tinged with fear. þ His old theme concisely put.
THE enclosed is an answer to that which I received from þ ; pray
deliver it to her. She seems to me full of good will, but she would
go faster than grace. One does not
become holy all at once. I recommend her to you: we ought to help
one another by our advice, and yet more by our good examples. You
will oblige me to let me hear of her from time to time, and whether
she be very fervent and very obedient.
Let us thus think often that our only business in this life is to
please GOD, that perhaps all besides is but folly and vanity. You
and I have lived above forty years in religion [i.e., a monastic
life]. Have we employed them in loving and serving GOD, who by His
mercy has called us to this state and for that very end? I am filled
with shame and confusion, when I reflect on the one hand upon the
great favours which GOD has done, and incessantly continues to do,
me; and on the other, upon the ill use I have made of them, and my
small advancement in the way of perfection.
Since by His mercy He gives us still a little time, let us begin in
earnest, let us repair the lost time, let us return with a full
assurance to that FATHER of mercies, who is always ready to receive
us affectionately. Let us renounce, let us generously renounce, for
the love of Him, all that is not Himself; He deserves infinitely
more. Let us think of Him perpetually. Let us put all our trust in
Him: I doubt not but we shall soon find the effects of it, in
receiving the abundance of His grace, with which we can do all
things, and without which we can do nothing but sin.
We cannot escape the dangers which abound in life, without the actual
and continual help of GOD; let us then pray to Him for it
continually. How can we pray to Him without being with Him? How can
we be with Him but in thinking of Him often? And how can we often
think of Him, but by a holy habit which we should form of it? You
will tell me that I am always saying the same thing: it is true, for
this is the best and easiest method I know; and as I use no other, I
advise all the world to it. We must know before we can love. In
order to know GOD, we must often think of Him; and when we come to
love Him, we shall then also think of Him often, for our heart will
be with our treasure. This is an argument which well deserves your
consideration.
TENTH LETTER
Has difficulty, but sacrifices his will, to write as requested. þ
The loss of a friend may lead to acquaintance with the Friend. I
HAVE had a good deal of difficulty to bring myself to write to M. þ
, and I do it now purely because you and Madam desire me. Pray write
the directions and send it to him. I am very well pleased with the
trust which you have in GOD: I wish that He may increase it in you
more and more: we cannot have too much in so good and faithful a
Friend, who will never fail us in this world nor in the next.
If M. þ makes his advantage of the loss he has had, and puts all his
confidence in GOD, He will soon give him another friend, more
powerful and more inclined to serve him. He disposes of hearts as He
pleases. Perhaps M. þ was too much attached to him he has lost. We
ought to love our friends, but without encroaching upon the love of
GOD, which must be the principal.
Pray remember what I have recommended to you, which is, to think
often on GOD, by day, by night, in your business, and even in your
diversions. He is always near you and with you; leave Him not alone.
You would think it rude to leave a friend alone, who came to visit
you: why then must GOD be neglected? Do not then forget Him, but
think on Him often, adore Him continually live and die with Him; this
is the glorious employment of a Christian; in a word, this is our
profession, if we do not know it we must learn it. I will endeavour
to help you with my prayers, and am yours in our LORD.
ELEVENTH LETTER
To one who is in great pain. God is the Physician of body and of
soul. þ Feels that he would gladly suffer at His wish.
I DO not pray that you may be delivered from your pains; but I pray
GOD earnestly that He would give you strength and patience to bear
them as long as He pleases. Comfort yourself with Him who holds you
fastened to the cross: He will loose you when He thinks fit. Happy
those who suffer with Him: accustom yourself to suffer in that
manner, and seek from Him the strength to endure as much, and as
long, as He shall judge to be necessary for you. The men of the
world do not comprehend these truths, nor is it to be wondered at,
since they suffer like what they are, and not like Christians: they
consider sickness as a pain to nature, and not as a favour from GOD;
and seeing it only in that light, they find nothing in it but grief
and distress. But those who consider sickness as coming from the
hand of GOD, as the effects of His mercy, and the means which He
employs for their salvation, commonly find in it great sweetness and
sensible consolation.
I wish you could convince yourself that GOD is often (in some sense)
nearer to us and more effectually present with us, in sickness than
in health. Rely upon no other Physician, for, according to my
apprehension, He reserves your cure to Himself. Put then all your
trust in Him, and you will soon find the effects of it in your
recovery, which we often retard, by putting greater confidence in
physic than in GOD. Whatever remedies you make use of, they will
succeed only so far as He permits. When pains come from GOD, He only
can cure them. He often sends diseases of the body, to cure those of
the soul. Comfort yourself with the sovereign Physician both of soul
and body.
I foresee that you will tell me that I am very much at my ease, that
I eat and drink at the table of the LORD. YOU have reason: but think
you that it would be a small pain to the greatest criminal in the
world, to eat at the king's table, and be served by him, and
notwithstanding such favours to be without assurance of pardon? I
believe he would feel exceeding great uneasiness, and such as nothing
could moderate, but only his trust in the goodness of his sovereign.
So I assure you, that whatever pleasures I taste at the table of my
King, yet my sins, ever present before my eyes, as well as the
uncertainty of my pardon, torment me, though in truth that torment
itself is pleasing.
Be satisfied with the condition in which GOD places you: however
happy you may think me, I envy you. Pains and suffering would be a
paradise to me, while I should suffer with my GOD; and the greatest
pleasure would be hell to me, if I could relish them without Him; all
my consolation would be to suffer something for His sake.
I must, in a little time, go to GOD. What comforts me in this life
is, that I now see Him by faith; and I see Him in such a manner as
might make me say sometimes, I believe no more, but I see. I feel
what faith teaches us, and, in that assurance and that practice of
faith, I will live and die with Him.
Continue then always with GOD: "tis the only support and comfort for
your affliction. I shall beseech Him to be with you. I present my
service.
TWELFTH LETTER
To the same correspondent probably, and expresses his own abiding
comfort through faith.
IF we were well accustomed to the exercise of the presence of GOD,
all bodily diseases would be much alleviated thereby. GOD often
permits that we should suffer a little, to purify our souls, and
oblige us to continue with Him.
Take courage, offer Him your pains incessantly, pray to Him for
strength to endure them. Above all, get a habit of entertaining
yourself often with GOD, and forget Him the least you can. Adore Him
in your infirmities, offer yourself to Him from time to time; and, in
the height of your sufferings, beseech Him humbly and affectionately
(as a child his father) to make you conformable to His holy will. I
shall endeavour to assist you with my poor prayers.
GOD has many ways of drawing us to Himself. He sometimes hides
Himself from us: but faith alone, which will not fail us in time of
need, ought to be our support, and the foundation of our confidence,
which must be all in GOD.
I know not how GOD will dispose of me: I am always happy: all the
world suffer; and I, who deserve the severest discipline, feel joys
so continual, and so great, that I can scarce contain them.
I would willingly ask of GOD a part of your sufferings, but that I
know my weakness, which is so great, that if He left me one moment to
myself, I should be the most wretched man alive. And yet I know not
how He can leave me alone, because faith gives me as strong a
conviction as sense can do, that He never forsakes us, till we have
first forsaken Him. Let us fear to leave Him. Let us be always with
Him. Let us live and die in His presence. Do you pray for me, as I
for you.
THIRTEENTH LETTER
To the same he exhorts for fuller and entire confidence in God, for
body and soul.
I AM in pain to see you suffer so long; what gives me some ease, and
sweetens the feeling I have of your griefs, is that they are proofs
of GOD's love towards you: see them in that view, and you will bear
them more easily. As your case is, "tis my opinion that you should
leave off human remedies, and resign yourself entirely to the
providence of GOD; perhaps He stays only for that resignation and a
perfect trust in Him to cure you. Since notwithstanding all your
cares, physic has hitherto proved unsuccessful, and your malady still
increases, it will not be tempting GOD to abandon yourself in His
hands, and expect all from Him. I told you, in my last, that He
sometimes permits bodily diseases to cure the distempers of the soul.
Have courage then: make a virtue of necessity: ask of GOD, not
deliverance from your pains, but strength to bear resolutely, for the
love of Him, all that He should please, and as long as He shall
please.
Such prayers, indeed, are a little hard to nature, but most
acceptable to GOD, and sweet to those that love Him. Love sweetens
pains; and when one loves GOD, one suffers for His sake with joy and
courage. Do you so, I beseech you; comfort yourself with Him, who is
the only Physician of all our maladies. He is the FATHER of the
afflicted, always ready to help us. He loves us infinitely more than
we imagine: love Him then, and seek not consolation elsewhere: I hope
you will soon receive it. Adieu. I will help you with my prayers,
poor as they are, and shall be, always, yours in our LORD.
FOURTEENTH LETTER
Gratitude, for mercies to his correspondent, and measure of relief
while he has himself been near death, but with consolation in his
suffering. I RENDER thanks to our LORD, for having relieved you a
little, according to your desire. I have been often near expiring,
though I was never so much satisfied as then. Accordingly I did not
pray for any relief, but I prayed for strength to suffer with
courage, humility, and love. Ah, how sweet is it to suffer with GOD!
however great the sufferings may be, receive them with love. "Tis
paradise to suffer and be with Him; so that if in this life we would
enjoy the peace of paradise, we must accustom ourselves to a
familiar, humble, affectionate conversation with Him: we must hinder
our spirits wandering from Him upon any occasion: we must make our
heart a spiritual temple, wherein to adore Him incessantly: we must
watch continually over ourselves, that we may not do, nor say, nor
think anything that may displease Him. When our minds are thus
employed about GOD, suffering will become full of unction and
consolation.
I know that to arrive at this state, the beginning is very difficult;
for we must act purely in faith. But though it is difficult, we know
also that we can do all things with the grace of GOD, which He never
refuses to them who ask it earnestly. Knock, persevere in knocking,
and I answer for it that He will open to you in His due time, and
grant you all at once what He has deferred during many years. Adieu.
Pray to Him for me, as I pray to Him for you. I hope to see Him
quickly.
FIFTEENTH LETTER
From his death-bed. þ Repeats the same exhortation to knowledge,
that we may love.
GOD knoweth best what is needful for us, and all that He does is for
our good. If we knew how much He loves us, we should be always ready
to receive equally and with indifference from His hand the sweet and
the bitter; all would please that came from Him. The sorest
afflictions never appear intolerable, but when we see them in the
wrong light. When we see them in the hand of GOD, who dispenses
them: when we know that it is our loving FATHER, who abases and
distresses us: our sufferings will lose their bitterness, and become
even matter of consolation.
Let all our employment be to know GOD: the more one knows Him, the
more one desires to know Him. And as knowledge is commonly the
measure of love, the deeper and more extensive our knowledge shall
be, the greater will be our love: and if our love of GOD were great
we should love Him equally in pains and pleasures.
Let us not amuse ourselves to seek or to love GOD for any sensible
favours (how elevated soever) which He has or may do us. Such
favours, though never so great, cannot bring us so near to GOD as
faith does in one simple act. Let us seek Him often by faith: He is
within us; seek Him not elsewhere. Are we not rude and deserve
blame, if we leave Him alone, to busy ourselves about trifles, which
do not please Him and perhaps offend Him? 'Tis to be feared these
trifles will one day cost us dear.
Let us begin to be devoted to Him in good earnest. Let us cast
everything besides out of our hearts; He would possess them alone.
Beg this favour of Him. If we do what we can on our parts, we shall
soon see that change wrought in us which we aspire after. I cannot
thank Him sufficiently for the relaxation He has vouchsafed you. I
hope from His mercy the favour to see Him within a few days. Let us
pray for one another.
[He took to his bed two days after and died within the week.]
[thanks to John Harris, Bristol England, for supplying]
taken from the archives from ewtn
commentary on the 10 commandments: Catholic and Protestant
from ewtn.com
--------------------------------------------------------------------------------
The Ten Commandments or Decalogue (10 words) was given by God on Mt. Horeb (also known as Mt. Sinai) to Moses around 1280 BC. They are the core of the moral teachings of Israel and have come down to Christianity as part of Divine Revelation. The Church in commenting on the Commandments sees in them the totality of the negative and positive moral law, the things we should not do, as well as the things we should do. This is to say, they embody the entire natural law, what reason can discover of morality from the nature of the world and man. However, as St. Thomas Aquinas noted, not every society, much less every man, discovers the entire natural law, so God has revealed it in the Commandments so it could be known with certainty by all men, of every society, and every age.
The Bible gives two versions of the Ten Commandments, in essential content identical, one in Exodus and another in Deuteronomy. The enumeration of the commandants (which is number one, which is two etc.) are traditional and neither contained in the texts nor obvious. The Catholic Church has traditionally used the Deuteronomy account and followed the division of the text given in the Septuagint, the Greek translation of the Scriptures made by second century BC Jews in Egypt and used by the early Church as its Old Testament. The Anglican Church and the Lutheran Church also use this account. The other Reformation churches use the Exodus listing, and adopted the Jewish enumeration of the Hebrew text.
The Commandants are probably best known from the traditional formulas used in catechesis.
Catholic
Protestant
I. I am the Lord your God: you shall not have strange gods before me. You shall not make for yourself a graven image. I. Thou shalt have no other gods before me.
II. You shall not take the name of the Lord your God in vain. II. Thou shalt not take the name of the Lord thy God in vain.
III. Remember to keep holy the Lord's Day. III. Thou shalt not make unto thee any graven image.
IV. Honor your father and mother. IV. Remember the sabbath day to keep it holy.
V. You shall not kill. V. Honor thy father and thy mother.
VI. You shall not commit adultery. VI. Thou shalt not kill.
VII. You shall not steal VII. Thou shalt not commit adultery.
VIII. You shall not bear false witness against your neighbor. VIII. Thou shalt not steal.
IX. You shall not covet your neighbor's wife. IX. Thou shalt not bear false witness against thy neighbor.
X. You shall not covet your neighbor's goods X. Thou shalt not covet thy neighbor's wife. Thou shalt not covet thy neighbors goods
Comparison of the full text
Catholic:
Deuteronomy 5:7-21
Protestant:
Exodus 20:3-17
I. [7] You shall not have other gods besides me. [8] You shall not carve idols for yourselves in the shape of anything in the sky above or on the earth below or in the waters beneath the earth; [9] you shall not bow down before them or worship them. For I, the LORD, your God, am a jealous God, inflicting punishments for their fathers' wickedness on the children of those who hate me, down to the third and fourth generation [10] but bestowing mercy, down to the thousandth generation, on the children of those who love me and keep my commandments.
I. [3] You shall not have other gods besides me.
II. [4] You shall not carve idols for yourselves in the shape of anything in the sky above or on the earth below or in the waters beneath the earth; [5] you shall not bow down before them or worship them.
For I, the LORD, your God, am a jealous God, inflicting punishment for their fathers' wickedness on the children of those who hate me, down to the third and fourth generation; [6] but bestowing mercy down to the thousandth generation, on the children of those who love me and keep my commandments
Cf. Mt 4:10, 22:36-38; Mk 7:22
Commands: Adoration, prayer, sacrifice, promises, vows
Forbids: Idolatry, superstition, magic, divination (the occult), irreligion, atheism, agnosticism
II. [11] You shall not take the name of the LORD, your God, in vain. For the LORD will not leave unpunished him who takes his name in vain.
III. [7] You shall not take the name of the LORD, your God, in vain. For the LORD will not leave unpunished him who takes his name in vain.
Cf. Mt 5:33-37; Acts 19:13-17; Col. 3:17; Mt 22:36-38
Commands: Respect for God's Name, Saints, etc., confession of faith, promises and vows which honor God.
Forbids: Blasphemy, cursing and perjury
III. [12] Take care to keep holy the sabbath day as the LORD, your God, commanded you. [13] Six days you may labor and do all your work; [14] but the seventh day is the sabbath of the LORD, your God. No work may be done then, whether by you, or your son or daughter, or your male or female slave, or your ox or ass or any of your beasts, or the alien who lives with you. Your male and female slave should rest as you do. [15] For remember that you too were once slaves in Egypt, and the LORD, your God, brought you from there with his strong hand and outstretched arm. That is why the LORD, your God, has commanded you to observe the sabbath day.
IV. [8] Remember to keep holy the sabbath day. [9] Six days you may labor and do all your work, [10] but the seventh day is the sabbath of the LORD, your God. No work may be done then either by you, or your son or daughter, or your male or female slave, or your beast, or by the alien who lives with you. [11] In six days the LORD made the heavens and the earth, the sea and all that is in them; but on the seventh day he rested. That is why the LORD has blessed the sabbath day and made it holy.
Cf. Mk 2:27-28; Heb 4:9; Mt 22:36-38
Commands: Keeping a Sabbath (Sunday for Christians), day of rest, prayer; by Church law: Mass.
Forbids: Unnecessary work, non-observance of religious practice
IV. [16] Honor your father and your mother, as the LORD, your God, has commanded you, that you may have a long life and prosperity in the land which the LORD, your God, is giving you.
V. [12] Honor your father and your mother, that you may have a long life in the land which the LORD, your God, is giving you.
Cf. Mt 15:4-6, 19:19, 1 Cor 4:14-17; Eph 6:1-3; Mt 22:39-40; Rom 13:9
Commands: Respect, honor for parents (filial piety), obedience to them; also to parental figures in Church or state, patriotism; Duties of parents, Church and state toward members, esp. the duty of a human and religious education.
Forbids: dishonor, disrespect, disobedience, neglect in old age etc. of parents, tyranny and corruption in government etc.
V. [17] You shall not kill.
VI. [13] You shall not kill.
Cf. Mt 19:18; Eph 4:31; Mt 22:39-40; Rom 13:9
Commands: Respect for Life, material and spiritual health of self and others, permits legitimate self-defense of individuals and nations (just war), as well as capital punishment, respect for the bodies of the dead.
Forbids: Murder, abortion, infanticide, euthanasia, suicide, sterilization, mutilation, battery, unjustified anger, giving scandal, inordinate accumulation of armament, commerce in arms.
VI. [18] You shall not commit adultery.
VII. [14] You shall not commit adultery.
Cf. Mt 19:18; Mk 7:22; Eph 5:3-4; Mt 22:39-40; Rom 13:9.
Commands: Respect for the marriage bed, use of sexual powers (chastity).
Forbids: Adultery, fornication, sexual acts preparatory to intercourse outside marriage, masturbation, homosexuality, pornography, prostitution, contraception, etc.
VII. [19] You shall not steal.
VIII. [15] You shall not steal.
Cf. Mt 19:18; Mk 7:21; Eph 4:28; Mt 22:39-40; Rom 13:9.
Commands: Respect for the possessions of others, restitution for injustices, respect for the common goods of humanity (resources, environment), a just economic order, just wages (family wage) and working conditions, love for the poor (in imitation of God's preference for the poor and oppressed).
Forbids: Stealing, vandalism, abuse, tax-evasion, copyright infringement etc., injustices against employees or employer.
VIII. [20] You shall not bear dishonest witness against your neighbor.
IX. [16] You shall not bear false witness against your neighbor.
Mt 5:33, 19:18; Eph 4:25; Mt 22:39-40; Rom 13:9.
Commands: Respect for other's good name (even the dead), truthfulness.
Forbids: Detraction (true faults), calumny (false faults), gossip, rash judgment, contumacy, lying, violation of secrets.
IX. [21a] You shall not covet your neighbor's wife.
X. [17] You shall not covet your neighbor's house. You shall not covet your neighbor's wife, nor his male or female slave, nor his ox or ass, nor anything else that belongs to him.
X. [21b] 'You shall not desire your neighbor's [goods] house or field, nor his male or female slave, nor his ox or ass, nor anything that belongs to him.
9th. Cf. Mt 5:27-28, 19:18; Eph 5:3-4; Mt 22:39-40; Rom 13:9.
Commands: purity of heart, intention.
Forbids: Desiring the wife of another, sexual thoughts and fantasies inconsistent with one's marital status.
10th. Cf. Mt 6:21, 19:18; Mk 7:22.
Commands: purity of heart re: possessions of others.
Forbids: avarice (greed), materialism.
Answered by Colin B. Donovan, STL, canon lawyer
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