Treatise Written to a Devout Man 8What the Desire of God for Himself is and how that in Cleanness of Conscience is found true Comfort and Sweetness

What the Desire of God for Himself is and how that in Cleanness of Conscience is found true Comfort and Sweetness

SAINT AUGUSTINE saith that the life of every good Christian man is a continual desire to God , and such desire is of great power and virtue, for it is a great crying in the ears of God; the more fervently thou desirest, the higher thou criest, the better thou prayest, and the wiser are thy thoughts. And what is this desire? Surely nothing but a loathing of all this worldly bliss, a forsaking of all fleshly or sensual love in thine heart, and an extreme loving, with a most hungry longing and thirsting after God and the everlasting bliss of Heaven; this is that which may be called a desire of God for Himself.

If thou hast this desire, as I verily hope and believe that thou hast, I pray thee keep it well and nourish it diligently; and when thou shalt pray or meditate of God, make this desire of Him to be the beginning and final intention of such thy exercises, and of all other thy works and deeds, thereby to increase it. Seek and nourish only this, and seek not after any feeling in thy corporal senses, external or internal, nor any sensible sweetness or devotion, neither by the ear nor by the taste of thy palate, nor by any wonderful light or sight of thy eyes, nor seek the sight of Angels, no, though our Lord Himself would appear in His body to the sight of thy eyes, make no great matter of that; and therefore let all thy diligence be that thou mayest truly and really perceive and find in thy soul, and especially in thy will, a loathing and full forsaking of all manner of sin and of all manner of uncleanness, with a spiritual seeing or perceiving how foul, how ugly and how painful these things be; and that thou mayest have within thee a mighty desiring of virtues, and, namely, of humility and charity, and finally, of the bliss of Heaven. This that I shall now tell thee were (as I would think) a spiritual comfort, and a spiritual sweetness in a man's soul; and that is, to have cleanness in conscience from wickedness and from all worldly vanities, with a firm faith and humble hope and a full desire of God. Howsoever it be for having of other comforts and sweetnesses I esteem that sweetness to be true, sound and secure that is found in cleanness of conscience, with a strong will of forsaking and loathing of all sins, and with inward sight and fervent desire of spiritual things; all other comforts and sweetnesses caused by any manner of feelings, unless they lead or help to the said end, that is, to cleanness of conscience and spiritual desire of God, are not secure to rest on.

But now thou wilt perhaps ask, whether this desire be love to God?

As to that I answer and say: That this desire is not properly love, but a beginning and taste of love, for love properly is a perfect uniting and coupling together of the lover and the loved into one. Perfect love maketh God and the soul to be as if they both together were but one thing. But such perfect coupling and union may not be had in this life, but only in desire and longing thereto, as by the example that I shall now deliver thee. If a man love another man that is absent, he greatly desireth his presence. Even so spiritually, as long as we are in this life, our Lord is absent from us, so that here we may neither see Him nor feel Him as He is, and therefore are not able (for want of such sight and feeling) here to love Him in fulness and perfection and in reality as we might do if we had the sight of Him really, and as He is in His own being; the which, because we have not, nor shall have in this life, therefore all that we can do here is to have a desire and a great longing and thirsting for to be present with Him and see Him in His bliss, and to be fully and perfectly united unto Him in love. This desire we may have in us (of His gift) in this life, by the which we shall be saved, for it is love unto Him, such as may here be had. St Paul saith thus: We know that while we are in this body we are pilgrims (or strangers) from God . That is, we abide in this earth, or banishment, absent from Heaven, for we here walk by faith, and not by sight (that is, we here live in faith, not in real sight of Him as He is); but we are bold, and have a good will rather to be absent from the body, and to be present to our Lord (that is, we, through cleanness of conscience and sure trust of salvation, dare desire parting from our body by bodily death, and thereupon to be present to our Lord); nevertheless, because as yet we may not, therefore we endeavour, whether present or absent, to please Him; that is, we strive against the sins of the world, and pleasures of the flesh, and sensuality, by desire to Him, seeking to burn and consume in the fire of such our desire all things that may let or hinder us from Him.

But thou wilt perhaps further ask me: Whether a man may continually have this desire in his heart? and thou perhaps thinkest that he cannot.

As to that I will answer according to my opinion in it, which is, that thou mayest have this desire in thine heart and intention virtually or habitually, always and continually; but thou canst not so have it as to working or exercising upon it, as thou mayest better understand by this example. If thou wert sick, thou wouldst have, as every man in such a case hath, continually a natural desire in thine heart of bodily health; and this whether thou be asleep or awake, but art thinking of some worldly things; thou hast then such a desire only in intention or habit, and not in using or acting upon it. But when thou thinkest on thy bodily sickness or on thy health, then hast thou thy said desire of health in using and acting. Even so it is spiritually in the desire of God. He who by the gift of God hath this desire, though he sleep, or else thinketh not on God, but on some other worldly things, yet hath he this desire in his heart and soul till he commit some deadly sin. But as soon as he thinketh on God or purity of life or the joys of Heaven, then his desire to God worketh actually, as long as he keepeth his thought and intention to please God, either in prayers, meditations, or any other good action, so that all his endeavour be to excite this desire, and discreetly use it sometimes in one deed, sometimes in another, according as he is disposed and hath grace thereto.

This desire is the root of all thy actions that are rewardable. For whatever good deed thou doest for God's sake, whether it be bodily or spiritual, as when thou prayest or meditatest, it is an exercising and using of this desire. And therefore when thou doest any good work, scruple not whether thou desirest God or no, for thy deed showeth thy desire. Some ignorantly conceive that they desire not God except they be ever calling upon Him either with their mouths or their hearts; and therefore they are continually saying, Lord save me, or some such-like words; which words indeed are good, because they stir up the heart to a desiring of God. Yet nevertheless, without any such words, a pure thought of God, or any spiritual thing, or of virtue, or the humanity of Christ, or joys of Heaven, or understanding of the holy Scriptures, with love, may be better than such words. And the more spiritual thy thought is, the more is thy desire. Be not, therefore, in doubt whether thou desirest God, when thou thinkest upon Him or doest any outward good work to thy neighbour, for thy deeds show it. Nevertheless, though all thy good actions, spiritual and corporal, are a demonstration of thy desire to God, yet is there a great difference between spiritual and corporal deeds, for deeds of a Contemplative life are not so outward as the other; and therefore when thou prayest unto, or meditatest upon God, thy desire to Him is more entire, more fervent, more spiritual than when thou doest external works of charity to thy neighbour.

Now, if thou ask me by what means thou shalt keep this desire, and nourish it, I shall tell a little in that point, not with the meaning that thou shalt or must use the self-same form that I tell thee for it; but that thou thereby have some kind of general example, whereof thou shalt make use upon thy need and according to thy manner --not my manner, unless mine seem more for thy purpose, for I neither may nor can tell thee fully what is best for thee to use; but I shall tell thee somewhat according to what I think.