The Way of Perfection · 45 of 46

Divine Love Ch 3: On true peace, which is the love of god, and union with christ

"Let him kiss me with the kiss of his mouth." (Canticles, chap, i.)

O HOLY Spouse! we now come to that which you ask, viz., that blessed peace which makes a soul expose herself to a war with all the world, she herself remaining in perfect quiet and security. O! what a great happiness it is to obtain this favour! It is the union of a soul with the will of God, so that there may be no division between Him and her, but one and the same will, not in words and desires only, but supported by deeds; hence, when she knows that she can serve her Spouse better in something, she feels such a great love and desire to please Him, that she listens not to the reasons which the understanding offers to the contrary, nor does she heed the fears it represents to her; but she allows faith to operate. Hence she regards not her own profit or quiet, but understands now that therein consists all her benefit.

You may think, daughters, that what I have said is not exactly correct, since it is so commendable to act with discretion. But you should notice one thing, viz., to know (as far as you can, for it cannot be known for certain) whether our Lord has heard this your petition, "to kiss you with the kiss of His mouth." If you once discover this by the effects proceeding from it, you must not detain yourselves with anything, but forget yourselves in order to please so dear a Spouse.

His Majesty makes Himself, in many ways, perceived by those who enjoy this favour. One sign is, undervaluing all earthly things, and esteeming them as they really are; not desiring any earthly good, because you already know it is vanity; taking no delight except with those who love our Lord – to be weary of this life – to value riches just as they deserve, and so on. This is what He teaches those who have raised them to such a state. A soul who has arrived there has nothing to fear, unless her not having deserved that God should be pleased to make use of her, in giving her troubles and occasions whereby she may do Him some service, though it may cost her much.

Here, then (as I have said), love and faith work, and the soul does not make use of that, of which the understanding informs her. This union coming between the two spouses, has taught her other things which the understanding cannot reach, and which she therefore despises and treads under her feet.

In order that we may understand this better, I will make use of a comparison. In the country of the Moors, there is a slave, who has a father, or some great friend, very poor; and yet, unless he can redeem him, he has no means of being free. To effect this object, his whole estate is not sufficient; he must become a slave himself for this captive. The great love he has for him obliges him to prefer his friend's liberty before his own. But discretion immediately steps in with her many reasons, alleging that he is more bound to himself; and it may be, that he has less courage to bear such a captivity than the other; that possibly he may be forced to deny his faith, and that it is not proper to expose himself to such danger, and so on. But O! powerful love of God! How it thinks there is nothing impossible to one who loves! Happy the soul who has been able to attain this peace of her God, which this Lord gives in spite of all the dangers and afflictions of the world, none of which she fears in serving so dear a Spouse and Lord; nor does she heed the reasons such as the friend does whom we have just mentioned.

You have read, sisters, of a certain Saint named Paulinus, bishop and confessor, who, not for the sake of any son or friend, but because he must certainly have arrived at this happy state, viz. this peace of our Lord, and to please His Majesty, and in something to imitate all that He has done for us, went into the country of the Moors, to be exchanged for a son of a certain widow, who came to him in great affliction; you have read how well he succeeded, and what great profit he gained thereby.

Lately, in our own times, I knew a person who came to visit me, whom our Lord moved with such great charity, that it cost him many tears to obtain leave to go and exchange himself for a slave. He spoke on the subject with me (for he belonged to the Discalced Fathers of Peter of Alcantara); and, after many entreaties, he obtained leave from his general: but when he was four leagues from Algiers (whither he was bound, in order to accomplish his desire), God took him to Himself, and no doubt he received a blessed reward. Now, how many discreet persons were there who told him it was a foolish undertaking? It seems such to those amongst us also, who have not arrived at such a great love of our Lord. And yet what greater extravagance, than for us to end the sleep of this life in such great prudence? God grant we may deserve to enter heaven, but much more to be of the number of those who have advanced so far in loving God.

But I now see that, in order to effect such things, we have need of His powerful assistance; and therefore I advise you, daughters, that with the Spouse, you always beg this sweet peace, because you may thus triumph over all the little fears of the world, and resist them with every kind of quiet and tranquillity. Is it not clear that on whomsoever God shall bestow so great a favour as to unite Himself in such close friendship with his soul, he will thereby become exceedingly enriched with His blessings? For truly these goods cannot come from us, but only by requesting and desiring that our Lord would bestow this favour upon us, and even this, too, by His assistance. As to the rest, what can a poor worm do when sin makes it so cowardly and miserable, that we measure all virtues exactly according to our mean capacity. Now, daughters, what remedy is there for this? To desire with the Spouse, "Let Him kiss me with the kiss of His mouth."

If a poor country girl should marry a king, and have children by him, are not those children of blood royal? Now, if our Lord confer so great a favour on a soul, as to unite Himself so inseparably to her, what desires, what effects, what children of heroic actions, might not come from this union, unless it happen otherwise by her own fault! I am certain, that did we once come to the Most Holy Sacrament with great faith and love, that once would be sufficient to enrich us; how much more if we come frequently! But it seems our coming to Him is only a compliment, and, therefore, we derive such little benefit. O wretched world! that keepest so closely shut the eyes of those who live in thee, as not to discern the treasures with which they might purchase everlasting riches! O Lord of heaven and earth! how is it possible that, though living in this mortal life, one may enjoy you with such particular friendship, and that the Holy Ghost should so plainly express it in these words; and yet that we will not understand what are the caresses wherewith His Majesty regales souls in these Canticles? What courtings, what sweet attractions! Only one word would be sufficient to dissolve us into you. Blessed be you, O Lord! for we shall lose nothing on your part. By how many ways and means do you express love for us! By labours, by so cruel a death, by torments, by suffering every day, and pardoning injuries; and not only thus, but by certain words which wound the soul who loves you, which you scatter in the "Canticles," and which you teach her to say to you! I know not how these could be endured, except you helped him that feels them to endure them, not as they deserve, but in proportion to our weakness.

Now, my Lord, I ask you nothing else in this life but "to kiss me with the kiss of your mouth;" and this in such a way that I should not be able, even though I wished, to withdraw myself from this union and friendship. O Lord of my life! let my will always be so docile that it may never depart from yours; and that there may be nothing to hinder me from saying, "My God and my glory! 'your breasts are better than wine.'"