Francis de Sales, Treatise on the Love of God

But always and everywhere, when I make comparisons, I intend not to speak of the most holy virgin-mother, Our Blessed Lady. O my God—no indeed! For she is the daughter of incomparable dilection, the one only dove, the all-perfect spouse. Of this heavenly Queen, from my heart I pronounce this thought, amorous but true, that at least towards the end of her mortal days, her charity surpassed that of the Seraphim, for many daughters have gathered together riches: thou hast surpassed them all.[1] The Saints and Angels are but compared to stars, and the first of them to the fairest of the stars: but she is fair as the moon, as easy to be chosen and discerned from all the Saints as the sun from the stars. And going on further I think again that as the charity of this Mother of love excels in perfection that of all the Saints in heaven, so did she exercise it more perfectly, I say even in this mortal life. She never sinned venially, as the church considers; she had then no change nor delay in the way of love, but by a perpetual advancement ascended from love to love. She never felt any contradiction from the sensual appetite, and therefore her love, as a true Solomon, reigned peaceably in her soul and made all its acts at its pleasure. The virginity of her heart and body was more worthy and honourable than that of the Angels. So that her spirit, not divided or separated, as S. Paul says, was solicitous for the things that belong to the Lord how it might please God.[1] And, in fine, maternal 148love, the most pressing, the most active and the most ardent of all, what must it not have worked in the heart of such a Mother and for the heart of such a Son?

Ah! do not say, I pray you, that this virgin was subject to sleep; no, say not this to me, Theotimus: for do you not see that her sleep is a sleep of love? So that even her spouse wishes that she should sleep as long as she pleases. Ah! take heed, I adjure you, says he, that you stir not up nor make the beloved to awake till she please.[1] No, Theotimus, this heavenly Queen never slept but with love, since she never gave repose to her precious body, but to reinvigorate it, the better afterwards to serve her God, which is certainly a most excellent act of charity. For, as the great S. Augustine says, charity obliges us to love our bodies properly, insomuch as they are necessary to good works, as they make a part of our person, and as they shall be sharers in our eternal felicity. In good truth, a Christian is to love his body as a living image of Our Saviour incarnate, as having issued from the same stock, and consequently belonging to him in parentage and consanguinity; especially after we have renewed the alliance, by the real reception of the divine body of Our Redeemer, in the most adorable sacrament of the Eucharist, and when by Baptism, Confirmation and other Sacraments we have dedicated and consecrated ourselves to the sovereign goodness.

But as to the Blessed Virgin,—O God, with what devotion must she have loved her virginal body! Not only because it was a sweet, humble, pure body, obedient to divine love, and wholly embalmed with a thousand sweetnesses, but also because it was the living source of Our Saviour's, and belonged so strictly to him, by an incomparable appurtenance. For which cause when she placed her angelic body in the repose of sleep: Repose then now, would she say, O Tabernacle of Alliance, Ark of Sanctity, Throne of the Divinity, ease thyself a little of thy weariness, and repair thy forces, by this sweet tranquillity.

Besides, dear Theotimus, do you not know that bad dreams, voluntarily procured by the depraved thoughts of the day, are 149in some sort sins, inasmuch as they are consequences and execution of the malice preceding? Even so the dreams which proceed from the holy affections of our waking time, are reputed virtuous and holy. O God! Theotimus, what a consolation it is to hear S. Chrysostom recounting on a certain day to his people the vehemence of his love towards them. "The necessity of sleep," said he, "pressing our eyelids, the tyranny of our love towards you excites the eyes of our mind: and many a time while I sleep methinks I speak unto you, for the soul is wont to see in a dream by imagination what she thinks in the daytime. Thus while we see you not with the eyes of the flesh, we see you with the eyes of charity." O sweet Jesus! what dreams must thy most holy Mother have had when she slept, while her heart watched? Did she not dream that she had thee yet in her womb, or hanging at her sacred breasts and sweetly pressing those virginal lilies? Ah! what sweetness was in this soul. Perhaps she often dreamed that as Our Saviour had formerly slept in her bosom, as a tender lambkin upon the soft flank of its mother, so she slept in his pierced side, as a white dove in the cave of an assured rock: so that her sleep was wholly like to an ecstasy as regards the spirit, though as regards the body it was a sweet and grateful unwearying and rest. But if ever she dreamed, as did the ancient Joseph, of her future greatness,—when in heaven she should be clothed with the sun, crowned with stars and having the moon under her feet,[1] that is, wholly environed with her Son's glory, crowned with that of the Saints, and having the universe under her—or if ever, like Jacob, she saw the progress and fruit of the redemption made by her Son, for the love of the angels and of men;—Theotimus, who could ever imagine the immensity of so great delights? O what conferences with her dear child! What delights on every side!

But mark, I pray you, that I neither say nor mean to say that this privileged soul of the Mother of God was deprived of the use of reason in her sleep. Many are of opinion that Solomon in that beautiful dream, though really a dream, in which he demanded and received the gift of his incomparable 150wisdom, had the true use of his free-will, on account of the judicious eloquence of the discourse he made, of his choice full of discretion, and of the most excellent prayer which he used, the whole without any mixture of inconsistency or distraction of mind. But how much more probability is there then that the mother of the true Solomon had the use of reason in her sleep, that is to say, as Solomon himself makes her say, that her heart watched while she slept? Surely it was a far greater marvel that S. John had the exercise of reason in his mother's womb, and why then should we deny a less to her for whom, and to whom, God did more favours, than either he did or ever will do for all creatures besides?

To conclude, as the precious stone, asbestos, does by a peerless propriety preserve for ever the fire which it has conceived, so the Virgin Mother's heart remained perpetually inflamed with the holy love which she received of her Son: yet with this difference, that the fire of the asbestos, as it cannot be extinguished, so it cannot be augmented, but the Virgin's sacred flames, since they could neither perish, diminish nor remain in the same state, never ceased to take incredible increase, even as far as heaven the place of their origin: so true it is that this Mother is the Mother of fair love, that is, as the most amiable, so the most loving, and as the most loving, so the most beloved Mother of this only Son; who again is the most amiable, most loving, and most beloved Son of this only Mother.