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CLARA MULHOLLAXn.

AVITH INTRODUCTION ]?Y

THE MOST REV. GEORGE CON ROY, D.I).

Hisjmi- <>!•• AKDAC.H AND CI.ONMACNCISI;.

(EbittOll.

DUUL1X :

M. II. GILL AND SOX, O'COXNELL STltKKT,
1891.

IJSTTKODUCT1ON.

IQD," says St. Thomas Acquinas, " like the excellent master that
He is, has taken care to provide us with writings of the best
kind. ' What things soever were written,' He tells us, ' were
written for our learning/ Now, these writings are comprised in two
books — that is to say, in the Book of Creation and in the Book of Scrip
ture. The first of these books has as many most perfect writings as it
has creatures, and these writings teach us the truth without a lie"
(Setm. in J)om. ii. Advent}.

But, men have not always read aright the lessons presented in the
book of nature. The first lesson which the world teaches by itself is
that it is God's work, for, " by the greatness and the beauty of the
creature, the Creator of them may be seen so as to be known thereby "
( Wisd. xii. 5). And yet, how many in all ages have closed their minds
against this teaching, saying in their hearts there is no God. And of
those whose ear has listened to the silent voices by which the uni
verse proclaims a God, how many " have imagined either the fire,
or the wind, or the swift air, or the circle of the stars, or the sun and
moon, to be the gods that rule the world " (Ibid. v. 3) ; being fascinated
by the thousand lovelinesses of earth into forgetting " how much the
Lord of them is more beautiful than they; for the first author of
beauty made all these things." Others, again, in the soul's natural
recoil from this drear materialism, have so spiritualised the sensible
beauty of nature as to become themselves the prey of a weak and

iv Introduction.

morbid sentimentalism. This last is a characteristic of English
literature in the present century, and its influence on the public mind
has been injurious at least in one important respect. The soul it loves
to trace in nature is not the soul which the Apostle describes as groaning
and travailing in supernatural longing after its own restoration by
grace ; to the lessons it sets forth from the Book of Creation it sub
joins no parallel, though loftier, teachings from the Book of Scripture.
Hence it is that the love of nature in our days has gone so far apart
from Christian feeling. Men have forgotten that God's thoughts find
expression in the visible, as well as in the invisible, world, and that inner
and secret harmonies bind the natural and the supernatural together. The
things of beauty which God has bidden arise on the earth lose half their
grace, because men do not mount by them to the better understanding
of the supernal beauty of the operations of that world which Faith
reveals to our gaze.

The God who writes his thoughts in the Book of Nature is the same
who writes in the Book of Scripture. And those whom He sent to
expound to mankind the teachings of the latter have ever loved to
illustrate its heavenly doctrine from the pages of the former. At
sundry times and in divers manners He spoke his thoughts in times
past by the prophets. Chief of these was Isaias ; and his graphic pen
borrows, from all parts of creation, figures that express, with a reality and
a force that can never die, the Divine thought of which he was the in
spired messenger. And when the line of the prophets was ended, and
His Son had come to reveal His Father's will, He, too, loved to employ
the objects belonging to the visible world He Himself had made to
describe the secret things He beheld in the bosom of His Father. The
spiritual edifice of His Church was as a city built upon a rock ; His apos
tles were the salt of the earth and the light of the world ; His faithful were
sheep whose Shepherd He was ; the history of man's soul was the history of

Introduction. v

the seed that is sown ; His followers were to learn confidence in His Provi
dence from the bird that lives in the air, and from the lilies that neither
toil nor spin. And so was it also with the teachers whom He appointed
to continue his work. In the writings of the Fathers and Doctors of
the Church the eternal truths are continually presented to the mind
imaged in comparisons borrowed from natural objects. St. Gregory the
Great speaks of the visible creation as bearing upon it traces of the
footprints of God, and he describes the world's beauty as a glad smile
lighted by its conscious knowledge of its Maker's secrets, and nature's
voices as the murmur of Divine truth rising upon the soul from all that
lives and moves within the universe. It is the sense of this harmony
between the natural and the spiritual worlds that gives its clearness and
freshness to the language of the Catholic liturgy; it is the key to the
pregnant symbolism of the sacraments. This it is which forms the
" right heart," which the author of the " Imitation " tells us " finds in
^very creature a mirror of life and a book of holy doctrine. To it no
creature is so small and vile that it does not show forth the goodness of
God,"

Few among the Church's writers surpass St. Francis de Sales in the
skilful use of comparisons drawn from nature to illustrate the operations
of grace in the spiritual life. In this he holds a place peculiarly his
own. His images do not recall scenes of Cappadocian gloom, like those
of St. Basil, nor, like St. Jerome's, the harshness of the desert. But
rather as the clear blue waters of the lakes of his own Savoy soften,
without distorting, the rugged outlines of the overhanging hills, which
they reflect bright with sunshine, gay with flowers, and crowned with
teeming vines, so does his gentle spirit present to our minds the loftiest
doctrines in all the grandeur of truth, and yet clothed in images of
beauty that charm the fancy, while they flash new light upon the under
standing. But most of all is this true of him as he comes in from the

vi Introduction.

garden with hands full of comparisons gathered from the flowers that
bloom therein. So delicate at such times is his taste, so exquisite his
choice of language, so refined the analogies he unfolds, that beneath the
spell of his words our souls become as vividly conscious of the truth he
seeks to convey as our senses would be of the flower of which he speaks,
were we to hold its stem in our hands and breathe the fragrance it sheds
around.

In the MYSTICAL FLORA, which is now for the first time offered in an
English dress, a loving hand has collected the choicest of St. Francis's
spiritual comparisons drawn from plants and flowers. Nor have the
specimens been gathered at random. They have been so arranged
that they form a perfect treatise on the devout life, from its first prin
ciples to its consummation, according to the plan laid down by the Saint
himself in his ascetic writings. It is a book that will bring pleasure
to the lover of nature, as well as profit to the seeker after grace. It ex
hibits in one of the fairest pages of the Book of Creation, a commentary
on one of the most difficult in the Book of Scripture; and whosoever,
under the guidance of the Saint, will earnestly study its teaching, cannot
fail to learn, with Philothea, "how one may draw good thoughts and
holy aspirations from everything that presents itself in all the variety of
this mortal life " (Devout Life, part n. ch. 13).

* GEORGE CONROY,

Bishop of Ardagh and Clonmacnoise.
Longford, Nov. 21, 1876.

MYSTICAL FLORA.

GENERAL NOTIONS.

J. Principles and Characteristics of a Christian

AM about to tell all those who listen to me,
that their souls are God's vineyard, in which
faith is the cistern, hope the tower, holy
chanty the wine- press, and the law of God the
hedge that separates them from unfaithful people.
To you, dear daughter, I say, that your will is your
vineyard ; the Divine inspirations poured into your soul by
God, the cistern ; holy chastity, the tower, which, like that
of David, should be made of ivory ; obedience, by which
all your actions become meritorious, the wine-press. Oh !
may God preserve this vineyard which He has planted with
his own hand. May He fill the cistern with the abundant
waters of Divine grace. May He protect his tower ; may
his wine-press, beneath the pressure of his hand, teem with
good wine ; may He always keep the beautiful hedge with
which He has surrounded his vineyard close and thick; and
may his holy angels be the immortal vine-dressers.

Letter to Me. de ChanfaJ. February 21, 1606.

2

2 Mystical Flora.

I have seen a tree planted by St. Dominick at Rome ;*
every body visits it and loves it for the sake of the
planter. Thus having seen the tree of the desire of
sanctity planted in your soul by our Lord, I love it dearly,
and take the greatest delight in considering it, and I ex
hort you to do likewise, and to say with me, " God grant
that you may flourish, O fair plant ; nurseling of heaven,
God grant you may bring to maturity your fruit ; and may
He preserve it in its ripeness, day and night, from the cruel
winds which cast our earthly fruit upon the ground, where
wild and hungry animals devour it.

Letter to St. Chantal, 21.

The longing for holiness should be like the orange
trees of the sea-coast of Genoa, which are covered with
fruit, flowers, and leaves, nearly all the year round. For
your desire should daily ripen into fruit on every occasion
of doing good that offers, while it should never cease to
yearn after fresh opportunities of advancement. These
yearnings are the flowers of the tree ; its leaves, the
frequent acknowledgment of your own weakness, which
preserves both your good works and your good desires.

Letter to St. Chantal, 21.

There are a great many persons who, when they think
of the goodness of God and the passion of our Saviour, are
so much overcome that they sigh and weep, with much
emotion praying and thanking God for his goodness. To
see them one would imagine that they were filled with
great devotion, but when the moment of trial comes, we find

* The saint here alludes to the well-known orange tree in the convent of Santa Sabina.

General Notions. 3

that, like the hot summer rain which falls in thick drops
upon the earth, without penetrating it thoroughly, produc
ing nothing but mushrooms, these tears, falling upon a
wicked, sinful heart, without truly penetrating it, are quite
useless; because, in spite of all this sensible devotion, these
poor creatures would not part with one farthing of their
ill-gotten gains, nor renounce one of their perverse inclina
tions, nor suffer the slightest inconvenience for the love of
the Saviour over whom they have wept. So we may say
that these feelings of devotion are a kind of spiritual
mushroom, which are not only far from being true devotion,
but are very often so many snares laid by the devil, who
satisfies these souls with small consolations, and thereby
hinders them from seeking true and solid devotion, which
consists in a constant and resolute will, prompt and active
in executing whatever we know to be agreeable to God.

Devout Life, part w< ch. 13.

But then, you may say, since there are some feelings of
sensible devotion which come from God, and are conse
quently good, whilst others come either from nature or
from the enemy, and are useless, dangerous, and pernicious,
how am 1 to distinguish them and know the bad and
useless from the good ?

As a general rule, my dear Philothea, the affections and
passions of our souls are to be judged by their fruits.
Our hearts are trees, the affections and passions their
branches, and their works and actions are their fruit.
The heart is good which has good affections, and the
affections are good which produce good and holy actions.

4 Mystical Flora.

If sweetness, tenderness, and consolations make us more
humble, patient, gentle, charitable, and compassionate
towards our neighbour, more fervent in mortifying our con
cupiscences and evil inclinations, more constant in our reli
gious exercises, more pliable in the hands of our superiors,
more simple in our mode of life, then, without doubt,
Philothea, they come from God. But if this sweetness be
sweetness only for ourselves, making us curious, sour, puncti
lious, impatient, obstinate, proud, presumptuous, and hard
hearted towards our neighbour, making us believe that we
are saints, and, as such, beyond the need of direction or of
correction; then, most certainly, these consolations are false
and pernicious. A good tree bears good fruit.

Devout Life, part iv. ch. 13.

A child will weep to see his mother bleed from the
touch of a lancet, and yet should she for whose pain he
weeps ask from him the sweetmeats or the apple he holds
in his hand, he would refuse to give them. Such are for
the most part our tender devotions. When we think of
our Lord's Heart transfixed with a lance, we weep tenderly.
Alas! dear Philothea, it is right and just that we should
weep over the death and passion of our Father and Re
deemer, but why should we refuse to give Him the apple
which we hold in our hands, and which He asks from us
so often, that is to say, our heart, the one golden apple
that our Divine Saviour requires of us ? Why do we not
renounce, for his sake, these little affections, pleasures, and
satisfactions which He wishes to take from us and cannot,

General Notions. 5

because we are so unwilling to give up our sweetmeats
which we value more than His celestial grace ?

Devout Life, part iv. ch. 13.

In the beginning God commanded the plants to bear
fruit, each according to its kind ; so, in like manner, He
commands all Christians, who are the living plants of his
Church, to produce the fruits of devotion, each one accord
ing to his position and vocation.

Devout Life, part i. ch. 3.

Persons who live in towns, or at court, and who by
their position are obliged to live, externally at least, as
others live, pretend very often that it is impossible to think
of leading a spiritual life ; they say that, as no animal
would dare to taste the seed of the plant known as Palma
Christi, so no man should dare to touch the palm of Chris
tian piety so long as he is in the midst of worldly affairs.
Now, I wish to show them that as the mother-of-pearl
lives in the sea without tasting a drop of its brine, and
as near the Chelidonian Isles there are fountains of pure,
fresh water in the midst of the ocean, and as a fire-moth
may fly through the flame of a candle without burning its
wings, so a strong and faithful soul may live in the midst
of the world untouched by its waters, may find springs,
of true piety in the midst of the bitter waves of world-
liness, and fly through the flames of earthly covetousness
without burning the wings of holy longings and ardent
desires for a spiritual life. It is true that this is diffi-

6 Mystical Flora.

cult, and that is the very reason why I wish many
persons to labour more ardently and carefully than they
have done up to this present time.

Devout Life, Preface.

2. Sweetness and Advantages of a Christian Life.

It is said that horses and mules laden with figs quickly
fall beneath the load. The law of God is lighter and
sweeter than figs; but man who has become "like the
horse and the mule, who have no understanding" (Ps. xxxi.
9), loses courage, and has not strength enough to carry
this sweet load,

Lffoe of God, booh VIIT ck 5,

On the contrary, as a branch of agnus-castus prevents
the traveller who bears it from feeling the fatigue of his
journey, so the cross, the mortification, the yoke and law
of our Saviour, who is the true chaste lamb, is a load which
consoles and rejoices the hearts of those who love his Divine
Majesty. It is no trouble to toil at a work of love, or if
it be a trouble it is a delightful trouble. Toil blended with
holy love is a mixture of bitter with sweet, more agreeable
to the taste than an unmixed sweetness.

Love of God, id M.

Look at the bees upon the thyme ; they find therein a
bitter juice, but in sucking it they convert it into honey.

General Notions. 7

because this is their special power. O worldling ! devout
souls find much bitterness, it is true, in their exercises of
mortification, but in performing them they convert them
into sweetness and joy. Fire, flames, wheels, swords,
were as flowers and perfumes to the martyrs, because
they were truly devout. If devotion can sweeten the most
cruel tortures, and even death itself, what will it not do for
acts of true virtue ? Sugar sweetens unripe fruit, and
corrects whatever is harsh or hurtful in that which is quite
ripe. Now, devotion is the true spiritual sugar which
takes from mortifications their bitterness, and all danger
from consolations; it cheers the poor and restrains the
rich, it mitigates the misery of the oppressed and the
insolence of favourites, the sadness of those in solitude
and the dissensions of those who live together. It is like
the fire in winter and the dew in summer. It knows how
to abound and how to want, it makes honour and contempt
equally useful ; it bears, with even mind, pleasure as well
as pain, and fills us with a wonderful sweetness.

Devout Life, part i. ck. 2.

Believe me, dear Philothca, devotion is the very sweet
est of all sweets, the queen of virtues, and the perfection
of charity. If charity is milk, devotion is its cream ; if
it is a plant, devotion is its flower ; if it is a precious stone,
devotion is its brilliancy ; if it is a precious balm, devotion
is the perfume — a perfume of sweetness which comforts
men, and causes the angels to rejoice.

Devout Life, id. id.

Mystical Flora

II.

OBSTACLES TO A CHRISTIAN LIFE.

I. Sin.

THE magnet, as everyone knows, dear Theotime, at
tracts and draws iron towards it by a secret and very
marvellous virtue. But, nevertheless, five different things
hinder this operation : i, too great a distance between
the magnet and its object ; 2, the interposition of a
diamond; 3, the presence of grease on the iron; 4, if the
iron has been rubbed with garlic; 5, if it be too heavy.
Our hearts were made for God, who draws them towards
Him continually, and never ceases to shed upon them the
charms of his celestial love. But five things prevent this
holy attraction from operating : i , sin which separates us
from God ; 2, love of riches ; 3, sensual pleasures ; 4, pride
and vanity; 5, self-love and the multitude of unruly pas
sions which it produces, and which are a heavy, weari
some load that drags and weighs us down.

Love of God, book vii. ch. 14.

How is it possible that a rational soul, having once
tasted the delights of Divine love, can ever turn volun
tarily to drink the bitter waters of mortal sin ? Children
who are fed on milk, butter, and honey, detest the bitter
ness of wormwood and orpine, and cry piteously if they are

Obstacles to a Christian Life. o

forced to taste it. How, then, O true God ! can a soul that
has once tasted its Creator's goodness and love, forsake
Thee to follow the vanities of the world ?

Love of God, look iv. ch. I.

The great St. Augustine set himself one day to con
sider at his leisure the qualities of the mandrake, in order
to find out why Rachel so ardently desired to possess it.
He found it beautiful to look at, pleasant to smell, but
insipid and without taste or flavour. Now, Pliny relates
that when surgeons present its juice to those upon whom
they wish to perform an operation, the smell alone
is sufficient to render the patients insensible, by casting
them into a deep sleep. This is why the mandrake is
a charm, which enchants the eyes, and softens pain, sorrow,
and all our passions, by sleep. He, however, who inhales
the odour for any length of time becomes dumb, and he
who drinks of it deeply dies without remedy. Could the
pomps, riches, and delectations of worldlings be better repre
sented, dear Theotime ? They are beautiful and attractive,
but whoever eats of these apples, that is to say, whoever
examines them carefully, will find them without taste or plea
sure. Nevertheless, they charm and soothe by their vain
odour ; and the value put upon them by the children of the
world distracts those who enjoy them too much or indulge
in them too frequently. Now, it is for mandrake such as
this, for vague shadows of contentment, that we leave the
love of our celestial Spouse. And how can we say that
we love Him above all things when we prefer these miser
able vanities to his Divine grace ?

Love of God, book x. ch. 9.

IO Mystical Flora.

The lake, which profane writers call Asphaltite, and
sacred authors the Dead Sea, is so cursed that nothing c in
live in its waters. When the fish from the river Jordan
approach it, they die instantaneously, if they do not turn
back and retrace their course against the stream. The
trees on its banks produce nothing living, for although their
fruits look much the same as those of other countries, yet,
when plucked, they are found to be but rinds full of dust
that flies off with the wind. Monument this of the most
infamous sins, in punishment of which this country, with
its four well populated cities, was reduced to this place of
putrefaction and infection. Nothingcan more clearly show us
the evil of sin than this abominable lake, which originated in
the most execrable wickedness that man could commit. Sin,
then, like a dead and death-giving sea, kills every one who
falls into it. A soul in which it dwells can give birth to
nothing living, nor can aught living grow upon its banks.
O my God ! nothing, dear Theotime ; for not only is sin a
dead work in itself, but it is so pestilent and venomous that
the most excellent virtues belonging to a soul in sin are
without fruit, and although sometimes the acts of persons
in sin resemble the acts of those in grace, yet they are
but rinds filled with dust, which are rewarded by God
with temporal blessings, but can never be relished by his
justice, so as to receive an eternal reward in the kingdom
of God's glory ; they wither and perish upon the trees that
bore them, nor can they be held in God's hand, being
empty and without value, as was said in the Apocalypse of
the bishop of Sardis, who had the name of being alive
because of the virtues he practised, whereas he was

Obstacles to a Christian Life.

ii

dead (Apoc. iii. i), because being in sin they were not
living fruits but empty skins, pleasing to the eye, yet un
wholesome to eat. So we may all say with the apostle,
'If I have not charity I am nothing" (i Cor. xiii. 2) ; and
with St. Augustine, " Fill a heart with charity, and'all is
well ; take away this charity, and nothing is of value/' That
is to say, nothing is of any value towards gaining our
eternal reward, for, as I said before, good works and
acts of virtue performed by sinners are rewarded by God
in a temporal manner; but, then, Theotime, my friend,
" What doth it profit a man if he gain the whole world
and suffer the loss of his own soul ?" (Matt. xvi. 26.)

Love of God, book xr. ch. ir.

We may say that a dead faith is like a dry tree, without
sap or vitality, and which therefore, when the spring-time
comes round and the other trees put forth leaves and
flowers, remains bare and without fruit, because it lacks
the vital sap which runs in every tree that lives even
though it may seem dead. And although during the winter
months they too appeared dead like it, the life and sap
within them now burst forth, and they become fresh and
beautiful to look at, whilst the dead tree remains bare.
It is a tree like the rest, it is true ; but alas ! it is dry,
and will never more bear leaves, or fruit, or flowers. So
it is with a dead faith, which can never bear the fruit and
flowers of good deeds, which a living faith bears at
all times and seasons. It is, therefore, by the operations
of chanty that we know whether faith is living, dead,
or dying ; and when it produces no good actions we say

i 2 Mystical Flora.

it is a dead faith ; when these actions are weak and few,
we say it is dying ; whereas, if, on the contrary, they are
frequent and fervent, we say that it is a living faith. Oh,
how truly beautiful is this living faith !

Sermon for the Thursday in the Second Week of Lent.

When we see a tree blown about by the storm, stript of
its fruit and leaves, we say that it has lost all, because,
although the tree itself is entire, we know that it is now
without fruit. So, in like manner, when our charity is
overcome by our attachment to venial sins, we say that
it is weakened and enfeebled, not because the habit of
charity has ceased to be entire in our hearts, but because
it is without the works which are its fruits.

Lore of God, book iv ch. 2.

You should certainly try to correct these faults, be
cause they are small, and because the best time to combat
them is while they are small ; for if you wait until they grow,
it will be more difficult to overcome them. It is easy to
change the course of a river near its source, where it is yet
a scanty streamlet, but farther down it mocks your efforts,
" Catch us the little foxes that destroy the vines" (Cant,
ii. 15). They are small, do not wait for them to become
large ; for if you do, it will not only be difficult to stop
them, but when you wish to do so, you will find that they
have already spoiled everything.

Letter to the Community of the Daughters of Godt Nov. 22, 1602.

The worm that gnawed at the gourd belonging to
Jonas seemed very small, but its malice was so great that

Obstacles to a Christian Life, 13

the shrub perished. The faults of your community appear
trifling, but their malice is so great that it injures your
vow of poverty.

Same Letter.

2. Attachment to Sin and Imperfections.

All the Israelites came forth from the land of Egypt,
but they did not all come forth in heart, and so a great
number of them murmured and sighed for the flesh-pots of
Egypt. So it is with a great many penitents who renounce
their sins, but renounce not the affection for sin ; that is
to say, they resolve never to sin again, but they are vexed
at having to give up the unhappy delectations of sin.
They renounce sin, and withdraw from it, but they look
back longingly towards it. as Lot's wife looked back upon
Sodom.

Devout Life, part i. ch. 7.

They abstain from sin as a sick man abstains from
melons, when told by the physician that if he eats them he
will die; but still he longs for them, and bargains for
them, and wishes at least to smell them, and envies those
who are permitted to eat them. So, weak and feeble peni
tents abstain from sin for some time, but it is with regret,
and they would be glad to sin if they could do so without
being damned. They speak of sin with feeling and zest,
and think those happy who commit it.

Devout Life, part i. ch. 7.

A man who has determined upon revenge, will give up
his design at confession, but you will find him soon after in

J4 Mystical Flora.

the midst of his friends taking pleasure in talking of his
quarrel, and saying that, if it were not for the fear of God
he would have done this, that, or the other, and that the
Divine law of forgiving our enemies is hard, and that he
wishes to God it were lawful to revenge ourselves. Who
can doubt that this poor man, although he has renounced
his sin, is nevertheless attached to it, and although he
has indeed left the land of Egypt, yet he is there in heart,
still longing for the flesh-pots which he used to partake of.
And so it is also with a woman, who. professing to detest
her wicked loves, is nevertheless pleased to be courted and
attended by them. Alas! such persons 'are in terrible
danger.

Rid.

1 do not mean to say, dear Theotime, that there are
not some passions in man which, as the mistletoe comes
upon the tree by way of overgrowth and as a parasite, are
born in the very midst of love, and round about love, but
nevertheless are not love, nor part of love, but superfluities,
which are not only of no use towards the maintenance or
perfecting of love, but injure it and weaken it ; so much so,
that if they be not removed they will certainly destroy it
altogether.

Love of God, book i. ch, 2.

But how is it possible, my daughter, that, with such a
will to love God, so many imperfections appear and grow
up within me ? They do not come of my own will, nor
by my will ; no, most certainly not ! They spring up, it

Obstacles to a Christian Life. 15

seems to me, like the mistletoe which grows upon the tree,
but is no part of the tree.

Letter, July 14, 1615.

It sometimes happens that even souls who have reached
to a singular and perfect love fall into great imperfections
and venial sins ; thus, for example, there were bitter
disputes between great servants of God, yes, even be
tween some of the divine apostles, who, we cannot deny,
fell into many imperfections, by which charity was not,
it is true, violated, but lessened in its fervour. Now,
although these great souls ordinarily loved God with a love
perfectly pure, yet we cannot say that they were in a state
of perfect charity. For, as we see that good trees never
produce bad or rotten fruit, still they do sometimes bear
fruit that is green or eaten by mistletoe or moss; so, great
saints, although they never commit mortal sins, sometimes
do useless, rude, or unkind actions, and then we must
confess that these trees are fruitful, otherwise they would
not be good, still we cannot deny that some of their fruits
are unfruitful, for who can deny that the mistletoe on
trees is an unfruitful fruit ? And who shall deny that little
tempers, bursts of laughter and excessive joy, movements
of vanity and feelings of contempt, are not useless and
illegitimate passions? And, nevertheless, the just man
shall fall seven times, that is to say very often.

Love of God, book ix. ch. 5.

3. Useless Affections and Desires.

The lily has no regular season, but flowers early or
late, according to the depth of earth in which we plant it.

j 6 Mystical Flora.

For if planted but three fingers deep it flowers immediately,
but if six or nine fingers deep it is later in proportion.
In like manner, if a soul who wishes to love God is
plunged deeply in worldly affairs, it will be a very long
time before it flowers. But if it lives in the world only as
much as its state requires, then you will see it put forth
beautiful flowers and spread sweet perfume all around.

Love of God, book xri. ch. 3.

When St. John's disciples had departed, our Lord
turned to the people who followed Him, saying, "What
went you out into the desert to see? a reed shaken by the
wind !" Oh, no ! St. John was certainly not a reed, weak
and inconstant, for he was always firm and unshaken in
the midst of the storms and tempests of tribulation.

But as for us, we are in truth very changeable, so much
so that we seem to bend and sway with each change of the
season ; we are inconstant reeds carried away by our
evil inclinations and passions.

Sermon for the Second Sunday of Advent.

We are apt to imitate the cravings of sickly women
who long for fresh cherries in autumn and fresh grapes in
spring.

I do not approve of any person, who has a particular
duty or vocation, desiring any kind of life but that which
agrees with his obligations, or any exercises incompa
tible with his present condition. For, if so, he is sure to
be dissipated and careless in performing his necessary
duties.

Devout Life, part in. ch. 3.

Purification of the Soul. 17

How does it happen, think you, dear Theotime, that in
the spring dogs lose the scent and track of an animal
more easily than at any other time of the year ? Hunts
men and philosophers say that it is because at that time
the herbs and flowers are in their full bloom, and the
variety of their perfumes so deadens the dogs' senses,
that they cannot distinguish between the scent of the
flowers and the scent of their prey. Certainly those souls
who are continually filled with worldly desires, designs,
and projects, never long for Divine and celestial love, nor
can they follow the loving footsteps of the Divine Love who
is compared to the roe or the young hart (Cant. ii. 9).

Love of God, book xn. ch. 3.

III.

PURIFICATION OF THE SOUL.

Its Necessity and its Principles.

"THE flowers have appeared in our land," says the
Divine Spouse in the Canticles, " the time of pruning is
come." What are the flowers of our hearts, O Philothea,
if not our holy desires ? Now, as soon as they appear, we
must put our hand to the pruning-hook, and cut away from
our conscience all that is dead and useless.

Devout Life, part I. ch\ 5.

There are some persons who are naturally light and
frivolous ; others sharp and waspish ; others tenacious of

3

1 8 Mystica I Flora .

their own opinions ; others inclined to anger and indigna
tion ; in fact, there are very few persons in whom we do not
find some kind of imperfections. But though such faults
may appear to be natural to each one, yet they may be
corrected and moderated, and with great care and by cul
tivating the opposite virtue we may free ourselves from
them altogether. And I tell you, Philothea, that this
must be done. Means have been found to change bitter
almonds into sweet, merely by piercing the foot of the
tree so as to let the juice run out. Why can we not expel
our perverse inclinations and so become better ? There is
no natural character so good that it cannot be made
bad by vicious habits : there is none so froward that it
cannot be subdued, first, by the grace of God, then by
industry and diligence.

Devout Life, part I. ch. 24.

To renounce ourselves is simply to purify ourselves
from everything that is done through the instinct of self-
love, which, so long as we are in this mortal life, will not
fail to produce off-shoots, which should be immediately cut
away, just as we do with the vine.

And as it is not sufficient to trim the vine once a year,
but it must be cut at one time and at another stripped of
its leaves, so that the vine-dresser must have the pruning-
hook continually ready to cut off the useless shoots ; in the
same way we must deal with our imperfections.

Sermon for the Feast oj St. Blaise.

Self-love, self-esteem, and a false liberty of mind, are
roots which can never be completely torn up out of the

Purification of the Soul. 19

human heart ; but we may hinder the production of their
fruit, which is sin. It is impossible, so long as we are in
the world, to prevent their first sallies, their shoots, that
is to say, their first movements ; but we may moderate
and diminish their number and their violence by the
practice of the opposite virtues, and, above all, of the love
of God.

We must, therefore, be patient, and correct our bad
habits little by little, conquer our aversions, and overcome
our evil inclinations and passions according as they come
into play. For we must remember that this life is a con
tinual warfare, and there is no living creature who can say,
I am free from attack. Repose is reserved for heaven,
where the palm of victory awaits us.

Letter 769.

Some authors assure us that if we write a few words on
a whole almond, put it into its shell again, close it up
very carefully and plant it, every fruit of the tree that
comes from it will have the words written upon it. For
my part, Philothea, I never could approve of the method
of those who, wishing to reform a man, begin by the
exterior, by the face, dress, or hair. 1 think it much
better to begin by the interior : " Turn to Me, says God,
with your whole heart ; my son, give me thy heart." For,
the heart being the source of all actions, as it is, so are
they. The Divine Spouse, inviting the soul, says, " Put
me as a seal upon thy heart, as a seal upon thine arm."
Yes, truly, for whoever has Jesus Christ within his heart,
soon shows Him forth in his external actions.

Devout Life, part ill, ch. 23.

20 Mystical Flora.

Having found the Saviour of our souls, Magdalen
became so truly converted, that she was a pure and fragrant
vessel, into which God poured the most precious and sweet-
smelling liquor of his grace, wherewith she afterwards
perfumed her Saviour; and she who by her sins was a
mass of filth, became, through her conversion, a beau
tiful lily, a most sweet and fragrant flower ; and the more
foul and revolting she was before, because of her sins,
the more was she purified and renewed by grace after
wards. Just as we see that the flowers in the garden take
their growth and beauty from putrid matter, and the more
the soil is manured the more beautiful the flowers become,
so in like manner St. Mary Magdalen, after her conver
sion, was more beautiful in her extreme humility, her
fervent contrition, and the ardent love with which she did
penance, because, before, she was so steeped in wickedness
and sin.

Sermon for the Feast of St. Mary Magdalen.

Natural reason is a good tree that God has planteo
within us, and the fruits that it produces must be good.
But in comparison with those that proceed from grace they
are of very little value, but yet not without some value,
since God has valued them and has given them temporal
rewards : as, according to St. Augustine, he rewarded
the moral virtues of the Romans by the great extent and
glory of their empire.

Love of God, book xi. ch. I

Purification of the Soul. 21

The feelings of love that precede the act of faith
necessary for our justification either are not true love,
properly so called, or are an initial and imperfect love
These are, as it were, the first green buds which the soul
shoots forth, when warmed by the rays of the celestial sun,
as a mystical tree, in the early springtime, arid which are
rather the promise of fruit than the fruit itself.

Love of God, book II. ch. 13.

We may, therefore, give an account of the order of
the effects of Divine Providence, as regards our salvation,
in descending from the first to the last — that is, from the
fruit which is glory, to the root of this beautiful plant,
which is the redemption of our Saviour. For the Divine
Goodness bestows glory after merits, merits after charity,
chanty after penance, penance after obedience in following
our vocation, obedience in following our vocation, after
our vocation, and the vocation after the redemption
wrought by our Saviour.

In fine, all these graces absolutely depend upon the
redemption wrought by our Saviour, who has merited them
for us, according to strict justice, through his sublime
and loving obedience, which made Him " obedient unto
death, even to the death of the Cross,'Vand which is the root
of all the graces we receive, we who are spiritual branches
grafted upon his stem.

If, then, having been engrafted, we abide in Him, we
shall, without fail, bring forth, by the life of grace which
He will impart, the/ruit of glory which is prepared for us
(John, xv. 5). But if we are like dead boughs lopped off
this tree, that is, if by our resistance we break the flow of

22 Mystical Flora.

his grace, it will be no wonder if at last we are cut off
utterly, and, like useless branches, cast into the fire ever
lasting (John, xv. 6).

Love of God, booJc i., in. ch. 5.

Theriacal wine is not called theriacal because it contains
the real substance of theriaca, for there is none in it ; but
it is so called, because the vine plant having been softened
in theriaca, the grapes and wine that are produced by it,
derive from the theriaca virtue and efficacy against all sorts
of poisons. If, then, penance, according to Scripture,
saves the soul and makes it pleasing in the sight of God,
and justifies it, effects which belong to love and seem
to be attributable to it, we must not be surprised ; for
although love is not always to be found in perfect penance,
yet its virtue and properties are always to be found in it,
gliding in, as it were, through the loving motive from which
true sorrow springs.

Love of God, book u. ch. 20.

A severe winter kills and destroys all the plants and
flowers in the country, so that, if it lasted for ever, they
too would remain in this state of death. Sin, that sad and
terrible winter of the soul, destroys all the holy works it
finds there ; and if it lasted always, life and vigour would
never come back. But, as at the return of the beautiful
springtime, not only the new seeds, sown under the favour
of this fair and fruitful season, shoot up fresh and strong,
each after its kind ; but also the old plants, which the
sharpness of winter had nipped and withered, grow green
and vigorous again ; so, in like manner, when sin is driven out,

Practice of a Christian Life. 23

and the grace of Divine love returns to the soul, not only the
new affections which the return of this holy springtime pro
duces, bud forth into rich merits and blessings, but the
works faded and withered under the harshness of the bygone
winter of sin, as if freed from their mortal enemy, resume
their strength and vigour, and, as if raised from death,
flourish anew and are fruitful in merits for eternal life. Such
is the omnipotence of the Divine love, or the love of the
Divine Omnipotence. "When the wicked turneth himself
away from his wickedness, and doeth judgment and justice,
he shall save his soul alive. Be converted and do penance
for all your iniquities, and iniquity shall not be your ruin,
says the Lord" (Ezechiel, xviii. 27-30). And what means,
" iniquity shall not be your ruin," if not that the ruins
which sin has made shall be repaired ?

Love of God, book xi. ch. 12.

IV.

PRACTICE OF A CHRISTIAN LIFE.

I. Faults to be fought against or avoided.

IT is quite true that sharp sayings and lively repartee
make us often very vain, and that we turn up the nose
of our mind more frequently than that of our face We
make eyes with our words as well as with our looks. It is
not well to walk on tiptoe, either in mind or body, for,
if we stumble, the fall is greater. Come then, my
daughter, take good care to cut down little by little the

24 Mystical Flora.

overgrowth of your tree ; keep that heart of yours lowly
and humble, holding yourself quiet at the foot of the
cross.

Letter 848.

If we are punctilious as to rank and title, besides ex
posing our qualifications to examination and contradiction
we make them vile and contemptible. For honour, which
is noble when bestowed freely, becomes hateful when
exacted, sought, and asked for. Flowers which are
lovely so long as they are left in the soil wherein they were
planted, fade as soon as they are gathered.

Devout Life, part iu. ch. 4.

Slander that takes the form of wit is more cruel than
all others ; for as hemlock is not in itself a very speedy
poison, but rather slow, and one for which it is easy to find
a remedy, but, when taken with wine, it is beyond all
remedy : so slander, which of itself would go in at one ear
and out at the other, fixes itself firmly in the minds of the
listeners, when it is presented to them through some keen
and sprightly saying. "They have," says David, "the
poison of asps upon their lips." The asp gives an almost
imperceptible sting, and the poison produces a pleasing
irritation which causes the heart to open and receive the
venom, against which there is no longer any remedy.

Devout Life, part in. ch. 29.

Everything appears yellow to those who are suffering
from jaundice. It is said that, in order to cure this disease,

Practice of a Christian Life. 25

it is necessary to apply the remedy under the soles of the
feet. Certainly, this sin of rash judgment is a spiritual
jaundice which makes everything seem bad in the eyes of
those who are afflicted by it. But, in order to cure it, the
remedy must be applied, not to the eyes, not to the under
standing, but to the affections, which are the feet of the
soul. If your affections are gentle and kind, your judg
ment will be gentle and kind ; if they are charitable, your
judgment will be the same.

Devout Life, part \\i. ch. 28.

Those who drink the juice of the Ethiopian herb
ophiusa see round about them in all directions serpents
and other horrible things. Those who have swallowed
pride, envy, ambition, hatred, and revenge, see nothing
that does not appear bad and blameworthy. The former
must, to be healed, drink palm wine, and to these others I
would say the same : drink in as much as you can of the
sacred wine of chanty, it will free you from the evil
humours which make you form those wrong judgments.

Devout Life, part in. ch. 28.

There are many different causes which serve to make us
judge others rashly, and we must try to find them out, and
correct them as speedily as possible. Some persons are
sharp, bitter, and rude by nature, and make all that they
meet sharp and bitter likewise, <l changing,"says the prophet,
" judgment into wormwood, and never judging their neigh
bour but with rigour and asperity." It would be very well
for these persons to fall into the hands of a good spiritual

26 Mystical Flora.

physician. For as this bitterness of heart is natural to them,
it is hard to overcome it ; and although it is not a sin, but
only an imperfection, yet it is dangerous, because it makes
rash judgment and calumny reign in the soul.

Devout Life, part ill. ch. 28.

All Christians, certainly, but especially all religious, in
considering and reading the lives of the saints, should try
and form themselves upon their example, just as the bees
only light upon the flowers in order to gather honey where
with to nourish themselves. Now there are many souls
who just do the very contrary of this, and resemble the.
wasps, who light also upon the flower, but to draw forth,
not honey but poison, and if they do suck the honey
it is only to change it into gall; looking upon these
actions of their neighbours, not to gather the honey of
holy edification by the consideration of their virtues, but
to draw poison from them by remarking the faults and
imperfections of those with whom they converse, or even
reading the lives of the saints, so as to find an excuse for
committing the same sins and imperfections more freely.
And, again, there are other malicious persons, who are not
content with remarking other people's faults and copying
them, but they put bad interpretations on all they see, and
excite others to do the same, so that they are exactly like
wasps, who by their humming draw other flies to the
flower where they have discovered the poison.

Sermon for Palm Sunday.

Practice of a Christian Life. 27

" It is better/' says St, Augustine, writing to Profuturus,
" to refuse entrance to the least semblance of anger, however
just ; for, having once let it in, it is hard to drive it out, and
what was but a little mote waxes into a great beam."

Devout Life, part in. ch. 8.

"The field of the slothful man," says the sage, a is
filled with nettles, and thorns cover the face thereof;"
because he finds difficulties on all sides, and is always
lamenting that he is obliged to labour so hard in order to
acquire perfection.

Sermon for the ist Sunday in Advent.

Sometimes we judge affection more by sheets of paper
(in letter-writing) than by the fruits of true interior feelings,
which only appear on rare and notable occasions, and which
are more useful.

Letter 835.

The herb aproxis flames up as soon as it comes within
sight of the fire. So it is with our hearts. As soon as they
see a soul burning with love for them, they also become
inflamed. " I will give way to it somewhat," one will say
to me, " but not too far." Alas ! you make a mistake, for
this love is more active and penetrating than you imagine.
When one tiny spark enters your soul, you will soon find
that in one instant it will seize your whole heart, and reduce
your resolutions to ashes and your reputation to smoke.

Devout Life, part ill. ch. 18.

28 Mystical Flora.

The walnut tree is very injurious to the vineyards and
fields in which it is planted, because, being very large, it
draws away all the sap of the earth, which is then not
enough to nourish the other plants. Its leaves are so bushy
and wide-spreading that they make a pleasant shade, and
in fine it draws to itself the passers-by, who, shaking down
its fruit, spoil and trample everything around. These foolish
loves do the same injury to the soul, for they occupy it,
and draw off all its thoughts and feelings so powerfully that
it is not able for any good work. The leaves, that is to
say, the conversations, amusements, and dairyings, are so
frequent that they waste all one's leisure, and then they
cause so many temptations, distractions^ suspicions, and
other wretched consequences, that the whole heart is
crushed and spoiled. In short, they banish not only
heavenly love but the fear of God, enervate the mind,
and weaken the reputation. They are, in a word, the sport
of courts, but the plague of hearts.

Devout Life, part in. ch 18.

Although it is lawful to play, dress, and dance, see good
plays and join in feasts and merrymaking, yet to have a
great affection for these things is an obstacle to devotion,
and is very hurtful to our souls. It is not wrong to take
part in these amusements, but it is wrong to have a strong
attachment to them. It is a great pity to sow such vain
and foolish affections in our hearts. They occupy the
place of good thoughts and impressions, and hinder the
$ap of our souls from being employed in good inclina
tions. Thus the ancient Nazarites abstained not only

Practice of a Christian Life. 29

from all intoxicating drinks, but also from eating grapes,
not because they could intoxicate, but because grapes
might make them long to drink wine. So I do not say
that we are forbidden to make use of dangerous things,
but I do say that we can never have a great affection
for them without injuring our souls and impeding devotion

Devout Life, part i. ch. 23.

The great Saint Basil says that the rose amongst thorns
makes this remonstrance to man : " The most agreeable
things in this world, O mortals ! are always mingled with
sorrow ; nothing here is pure : regret is always side by
side with joy, widowhood with marriage, care with fertility,
ignominy with glory, expenses with honours, disgust with
pleasure, and illness with health. The rose is a beautiful
flower," the holy man went on, " but it always fills me with
sorrow, by reminding me of my sins, for which the earth
was doomed to bear thorns."

Devout Life, part n. ch. 13.

Let us leave this worthless world. Oh, may this Egypt,
with its onions and its fleshpots, be loathsome for ever in
our eyes, that we may relish so much the more the delicious
manna which our Saviour will give us in the desert we
have entered ; and may Jesus live and reign in our hearts!

Letter 883.

Even the rose is not so perfect but that it has its
imperfections, for although in the morningr it is beautiful

3° Mystical Flora.

and brilliant, shedding a delicious perfume around it, in
the evening it is faded and withered ; so that the Scripture
makes use of it to symbolise the pleasure and delights of the
world, and things which, though they appear beautiful in our
eyes, are fleeting and of short duration.

Sermon for Palm Sunday.

I say to you about dances, Philothea, what physicians
say about mushrooms ; even the best are good for nothing.
If, however, we must eat mushrooms, we should take care
and have them properly cooked. So, in like manner, if
you are obliged occasionally to go to a ball, take care that
your dancing be well seasoned. But how is this to be done?
By observing due modesty, dignity, and a good intention.
Eat very few, and that not often (the doctors say in speaking
of mushrooms), for no matter how well prepared they
may be, too many are dangerous. Dance little, then, and
very seldom, Philothea, for, if you do otherwise, you are in
great danger of becoming fond of it. Pliny says that
mushrooms, being spongy and porous, draw towards them
whatever is near them, and being near serpents, they are
supposed to imbibe their poison. Balls, dances, and such
nightly assemblies, draw towards them sin and vice, and
excite quarrels, envy, jealousy, and foolish love-affairs,
And as these exercises open the pores of the body, so in
like manner they open the pores of the heart. By this
means, then, if a serpent approaching whispers a lascivious
word, or some basilisk casts an unholy glance upon us,
our hearts are more easily caught by the poison. Oh,
Philothea, these recreations are generally dangerous ; they

Practice of a Christian Life. 3 1

dissipate the spirit of devotion, weaken our strength, cool
our charity, and waken a thousand bad affections within
us. We must then be very prudent when obliged to take
part in them.

But above all, it is said that, after mushrooms, we must
drink some generous wine. And I say that, after dancing,
we should make use of such good and holy considerations as
may prevent the dangerous impressions these pleasures
may have made upon our minds.

Devout Life, $arl HI. ch. 33.

2. Virtues in General.

In tilling our garden we cannot but admire the fresh in
nocence and purity of the little strawberry, because although
it creeps along the ground, and is continually crushed by
serpents, lizards, and other venomous reptiles, yet it does
not imbibe the slightest impression of poison, or the
smallest malignant quality, true sign that it has no affinity
with poison. And so it is with human virtues, Theotime,
which although they are in a heart that is base, earthy, and
engrossed by sin, are nevertheless infected in no way by its
malice, being of a nature so frank and innocent that they
cannot be corrupted by the society of iniquity.

Love of God, booJc xi. ck. 2.

Our miserable nature, wounded by sin, is like the
palm-trees that we have in this country, which do not produce
fruit but imperfect berries, mere attempts at fruit ; but to
bear full-grown dates, rich and ripe, that is reserved for

3 2 Mystical Flora.

warmer regions So our poor human hearts naturally
produce certain beginnings of love towards God, but to
love Him above all things, which is the true maturity of
love due to the Supreme goodness, this belongs only to
souls animated and assisted by heavenly grace, and who
are in a state of holy charity.

Love of God, book I. ch. 17.

These pagan virtues are only virtues when compared
with vice, but, when compared with the virtues of a true
Christian, they do not merit the name of virtue. Yet
because they have something of good in them, they can be
compared to worm-eaten apples ; for with the colour and a
little of the substance of real virtues they have the worm
of vanity concealed within them, and so are spoiled. For
this reason those who use them must separate the good from
the bad.

Love of God, booJc i. ch. 10.

The just man is like a tree planted near a running
stream, which bears its fruit in good time, because charity,
watering a soul, produces within it virtuous works, each one
in its season.

Devout Life, part in. ch. i.

Man is only in this world as a tree planted by the hand
of the Creator, cultivated by his wisdom, watered by the
blood of Jesus Christ, so that he may bear fruits according
to his Master's taste, who wishes to be served chiefly in this

Practice of a Christian Life. 33

that we should, with our full consent, let ourselves be go
verned by his Providence, which leads the willing and
drags the refractory.

Letter 860.

The vine branch united to the vine bears fruit not oij
itself, but because it forms part of the vine. Now we
are united by chanty to our Lord as members to their
head ; and it is for this reason that our fruits and good
works, drawing their value from Him, are meritorious for
eternal life.

Love of God, book xi. ch* 6.

If you cut a rose-tree and put a grain of musk into the
opening, the roses which come afterwards will have a strong
perfume of musk. Cleave your heart then by holy penance,
and put the love of God into the cleft, then graft upon
this whatever virtue you wish, and your good works will
be perfumed by holiness, without any more care about
them.

Love of God, book xi. ch. 2.

The rod of Aaron was dry, incapable of bearing fruit of
itself, but when the high priest's name was inscribed upon it,
in one night it put forth its leaves, its flowers, and its fruits
(Num. xvii. 8). We are like to this rod, dry branches, of
ourselves useless and unfruitful, who " are not sufficient to
think anything of ourselves as of ourselves, but our

4

3 4- Mystical Flora.

sufficiency comes from God, who has made us fit ministers"
(2 Cor. iii. 5), and capable of doing his will. And therefore,
as soon as by holy love the name of our Saviour, the great
Bishop of our souls, is engraven on our hearts, we begin to
bear delicious fruits for eternal life.

Love of God, hook ix. ch. 6.

And as seeds that only produce of themselves in
sipid and tasteless melons produce luscious melons and
muscadines when they are soaked in sugared water ; thus
our souls that could not conceive one single good thought
for the service of God, when steeped in the sacred delights
of the Holy Ghost who is within us, produce holy actions
which tend towards eternal glory, and carry us thither.

Ibid.

Our works, as coming from us, are only miserable
reeds ; but these reeds become golden by charity, and with
these is measured the heavenly Jerusalem (Apoc. xxi.
15), which is given to us according to this measure; for
men as well as angels receive a greater or less degree of
glory according to their charity and works, so that the
measure of the angels is the same as that of men (Ibid.
xxi. 17), and God will render to every man according to
his works (Ibid. xxii. 12).

Id.

Our works are like a little grain of mustard seed, and
are not at all to be compared in greatness with the tree of
glory which they produce. But, nevertheless, they have

Practice of a Christian Life. 35

vigour and virtue sufficient to produce it, because they pro
ceed from the Holy Ghost, who, by an admirable infusion of
his grace into our hearts, makes our works his own, leav
ing them ours at the same time because we are members
of a head, of which He is the Spirit, and grafted upon the
tree, of which He is the Divine sap. And because in this
way He acts in our works, and in a certain fashion we
operate or co-operate in his action, He leaves for our part
the merit and profit of our services and good works; and we
leave Him all the honour and all the praise, acknowledging
that the beginning, the progress, and end of all good that
we do depends on his mercy, by which He has come to us
and forestalled us, He has come into us and assisted us,
He has come with us and conducted us, finishing what He
had begun (Philip, i. 6). But oh ! how merciful to us,
Theotime, is God's goodness in this division. We give
Him the glory of our praises, alas! and He gives us the
glory of his joy, and so by these light and fleeting toils we
acquire everlasting goods for all eternity. Amen.

Love of God, book xi. ch. 6.

God has commanded us to do our very best in order to
acquire virtue. Do not let us neglect anything that may
assist us in this holy enterprise. But when we have
planted and watered, let us not forget that God alone
can give increase ( i Cor. iii. 6) to the trees of our good
inclinations and habits. For this reason we must wait for
the fruit of our desires and works from his Providence. If,
then, we do not feel that we are advancing in the devout
life so much as we desire, let us not be troubled, but

36 Mystical Flora.

remain in peace, and let tranquillity reign always in our
hearts. It is for us to cultivate our souls well, and to this
we must apply ourselves faithfully. But let us leave the
abundance of the harvest to our Lord. The labourer shall
never be blamed for not having a rich harvest, but he
certainly shall for neglecting to till his land and sow his
seed at the proper time.

Love of God, book ix. ch. 7.

Do not be at all astonished if you do not see much
advance in your spiritual or temporal affairs. All trees do
not produce their fruit at one season, dear child. Those
that bear the best are longest in producing them. The
palm-tree takes a hundred years, they say.

Letter to a Lady, September 20, 1621.

Cherry-trees bear fruit very soon, because their fruit
are only cherries that last a very short time. But the
palm, which is the prince of trees, only produces dates,
they say, a hundred years after it has been planted. A
tolerably good life may be the work of a year ; but the
perfection to which we aspire — ah ! my dear daughter,
it can, in the ordinary course, only come after many
years.

Letter, December 16, 1619.

Do not love anything too ardently, I implore you, not
even virtue, which we lose sometimes by over-stepping the
boundaries of moderation. I do not know whether you
understand what I mean, but I hope you do. I am

Practice of a Christian Life. 37

speaking of your longings and desires. It is not natural*
it seems to me, for a rose to be white, for the red ones are
more beautiful and have a more delicious perfume ; but it
is natural for the lily to be white. Let us be what we are,
then, and let us be so, simply for the honour of our
Creator, whose work we are.

Letter to a Lady, June IO, 160.5.

I do not think it would be right to charge the Monas
teries of the Visitation with practices which might take
them off from the end for which God has established them.
It would be very foolish to expect to gather figs off an
olive-tree, or olives off a fig-tree. Whoever wishes for
figs must plant fig-trees ; whoever wishes for olives must
plant olive-trees.

Letter to a Superior, April 22, 1612.

We must take great care never to inquire why the
Supreme Wisdom has bestowed a certain grace upon one
person rather than upon another, nor why it makes its
favours abound in one place rather than in another. No,
Theotime, guard yourself well against this curiosity. For,
since all have sufficiently, nay abundantly, what is requisite
for salvation, what right has any man to complain if it pleases
God to bestow his graces more abundantly upon some than
upon others ? If anyone inquired why God had made melons
larger than strawberries, or lilies taller than violets, why
rosemary was not a rose, why a pink was not a marigold,
why a peacock was handsomer than a bat, or why a fig is
sweet and a lemon acid, we should laugh at such questions,

38 Mystical Flora.

and say, " Poor man, since the beauty of the world
requires variety, there must be different degrees of perfec
tion in all things, and one thing cannot be another : and,
therefore, some things are large, others small; some bitter,
others sweet; some more beautiful, and others less so."
Now, it is the same with supernatural things, for "every
one hath his proper gift from God ; one after this manner
and another after that," says St. Paul (i Cor. vii. 7). It
is, therefore, a great impertinence to inquire why St. Paul
had not the same grace as St. Peter, or St. Peter the
same as St. Paul ; why St. Anthony was not a St.
Athanasius, or St. Athanasius a St. Jerome. We might
answer these questions by saying that the Church is a
garden filled with a countless variety of flowers. There
must, then, be flowers of various sizes, various colours,
various scents, and in fine various perfections. All have
their worth, their grace, and their charm, and all in the
assemblage of their varieties form a perfection of beauty
that is very agreeable.

Love of God, look n. ch. 7.

3. On Virtues in Particular.

HUMILITY AND OBEDIENCE.

i

Our first parents, and almost all others who have
sinned, were led to do so by pride. For this reason our
Lord, as the wise and loving Physician of our souls, goes to
the root of the evil, and instead of pride He comes to
plant, first of all, the very beautiful and useful plant of

Practice of a Christian Life. 39

holy humility, a virtue that is all the more necessary
because the contrary vice is so general amongst men.

Sermon for the Purification.

We must try to steep all our actions in the spirit of
humility, hide our good works as much as possible from
the eyes of men, and wish them to be seen only by God.
But still we must not hamper ourselves to such a degree
as to be afraid of doing anything good before others, lest
we should be esteemed and praised for it ; for it is only
weak heads that are sickened by the scent of roses.

Letter.

Humility, which hides and covers our virtues, in order to
preserve them, is ready, however, to bring them forth when
charity recommends this, in order to increase and perfect
them. Herein humility is like that tree in the Isles of
Tylos,* which closes its beautiful carnation blossoms at
night, only opening them to the rising sun, so that the
natives say that these flowers go to sleep in the night
time. Just in this way humility covers and hides our
earthly virtues and perfections, only displaying them at
the bidding of charity, which, being not an earthly, but
a heavenly virtue, not a moral but' a Divine virtue, is the
true sun of all virtues, over which it ought always to reign
supreme. The humility that is injurious to charity is
unmistakably false.

Devout Life, part HI. ch. 5*
* In the Persian Gulf.

40 Mystical Flora,

When the storm comes down into our valleys and
between our mountains, it harms the little flowers, but tears
the great trees up by the roots. So it is with persons in
high places— the higher up they are on the social ladder,
the more trouble and inconveniences they have to suffer.

Letters.

Reputation is like snuff, which is useful when taken now
and then in moderation, but which hurts the brain when
taken too often and intemperately.

Letters.

Those who inhale mandragora from a distance, as they
pass, enjoy a most delicious perfume, but those who breathe
it closely and for a long time are made faint and ill ; so
honours afford a sweet consolation to one who tastes them
lightly, without being engrossed in them too eagerly, while
they are extremely injurious to the man who feeds on them
and grows attached to them.

Devout Life, part in. ch. 4.

As the leaves of trees, which in themselves are not of
much worth, are, nevertheless, very useful, not only for adorn
ing the trees, but also for preserving the fruit while it is yet
tender ; so good repute, which is not a very desirable thing
in itself, is very useful, not only for the adornment of our
life, but also for the preservation of our virtues while
tender and feeble. The obligation of keeping up our
character, and of being what people think us to be, urges
on the courage of a generous heart with a strong and
gentle violence.

„ Devout Life, part in. ch. 7.

Practice of a Christian Life. 41

Honour, rank, and dignity are like the saffron, which
never thrives so well as when trodden under foot. Beauty,
to have its full grace and charm, must be careless about
itself; and learning becomes a discredit when it puffs us
up, and degenerates into pedantry.

Devout Life, part ill. ch. 4.

Do you know what we must do when we are corrected
and mortified ? We must take this mortification like an
apple of love, and hide it in our hearts, kissing and caress
ing it as tenderly as possible.

Spiritual Conferences, 2nd Conference on Obedience.

A rough file takes the rust off iron, and polishes it
much better than one that is smoother and less rasping.
So it is with superiors, whose rule should always be
fatherly and kind, but sometimes a little sharp and
rigorous. See how sharp teasels are used to scrape linen,
in order to make it fine; and it is with heavy blows of the
hammer that the fine edge is put on the best sword-
blades.

Letters.

If God sees true lowliness in our hearts, He will bestow
great graces upon us. This humility preserves chastity,
and for this reason the beloved soul in the Canticles is called
the lily of the valley.

Letters.

A true widow is, in the Church, as a little March violet
shedding around an exquisite perfume by the fragrance of
her devotion, and almost always hidden under the ample

42 Mystical Flora.

leaves of her lowliness, and by her subdued colouring show
ing her spirit of mortification. She seeks untrodden and
solitary places, not wishing to be disturbed by the con
versation of worldlings, the better to preserve the freshness
of her heart amidst all the glare with which earthly desires
of honours, wealth, and even love may surround her.
" Blessed shall she be,'* says the Apostle, " if she so
remain " (i Cor. vii. 40).

Devout Life, part in. ch. 40.

Our mother is quite right in wishing for us a great
humility, for it is the only foundation of spiritual life in a
religious house, which never raises its branches or bears
fruit until it has planted its roots deep in the love of
humility and lowliness.

Letter to a Superior of the Visitation, December 16, 1622.

It is also the true spirit of our poor little Order of the
Visitation to keep one's self very small and abject, and to
esteem one's self nothing, except inasmuch as it pleases God
to regard one's lowliness, while all other ways of living in
God are esteemed and honoured by us ; and, as I have said
to you, our congregation should hold itself among the con
gregations as the violet is amongst the other flowers — low,
small, and subdued in colour ; happy, because God has
created it for his service, and to diffuse a little fragrance in
the Church. Everything that tends most to God's honour
and glory must be loved and followed above all things.
This is the rule of all true servants of Heaven.

Letter, October 15, 1614.

Practice of a Christian Life.

CHASTITY.

Chastity is the lily of virtues. It makes men almost
*qual to angels. Nothing is beautiful without purity, and
human purity is chastity.

Devout Life, par tin. ch. 12.

Consider how noble is this virtue, which keeps our souls
white as the lily, pure as the sun, which makes our bodies
sacred, and enables us to belong, heart, body, soul, and
feelings, to the Divine majesty of our God.

Letter, March 18, 1608.

It is said that those who eat the herb called Angelica
always have a pure, sweet breath ; and those who have
chastity, which is the angelic virtue, within their hearts,
speak modestly, courteously, and purely. As for unbe
coming and foolish things, the Apostle does not wish us
even to name them, assuring us that nothing is so ruinous
to good morals as evil communications.

Devout Life, part in. ch. 27.

The spouse in the Canticle of Canticles is represented
with her " hands dropping with myrrh," a preservative
against all corruption ; her lips are " bound with scarlet
lace," the type of modest words ; her eyes are dove's eyes,
clear and soft ; her ears are hung with ear-rings of pure
gold, emblem of purity ; her nose is as the incorruptible
wood of the cedar of Lebanon. Such ought the devout

44 Mystical Flora.

soul to be — chaste, honourable, and transparent in hand,
lip, eye, ear, and the whole body.

Devout Life, part in. ch. 13.

St. Agatha, St. Thecla, and St. Agnes suffered death,
rather than lose the lily of chastity, and we are frightened
at mere shadows.

Letter to St. Chantal.

Avoid the company of impure persons as much as pos
sible, especially when they are bold and shameless, as they
generally are ; for as the goat by licking sweet almond
trees makes them bitter, so impure persons can never speak
to others without making them lose some of their inno
cence. They have venom in their eyes, and their breath
blights like the basilisk.

Devout Life, part in. ch. 13.

Keep yourself always near to Jesus crucified, spiritually
by meditation, and actually by Holy Communion. For as
those who sleep upon the plant called Agnus Castus
become pure and chaste, so you will find that if your heart
reposes upon our Lord, who is the true and immaculate
Lamb, your soul will be purified from all stains and imper
fections.

Devout Life, part III. ch. 13.

While fruits are whole they can be kept, some in
straw, others in sand, and some amongst their own leaves;
but once they are touched in the slightest degree, it is

Practice of a Christian Life. 45

almost impossible to preserve them without honey and
sugar. Thus chastity, which has never been wounded or vio
lated, may be preserved in various ways; but once it is en
croached upon, nothing can preserve it but a spirit of true
devotion, which, as I have often said, is the true honey and
sugar of our souls.

Devout Life, part in. ch. 12.

As the most delicious honey is culled from the most
exquisite flowers, so the love which is founded upon the
highest and purest intercommunion is the best. And just
as the honey brought from Heraclea in Pontus is poison-
ous, and makes those who eat it lose their senses, because
it is gathered from a poisonous flower which is abundant
in that country; so friendship which is based upon false
and vicious grounds is always false and bad.

Devout Life, part HI. ch. 1 7.

You will easily distinguish between a worldly friend
ship and one that is holy and virtuous, just as the honey
of Heraclea is known from other honey. That poisonous
honey is much sweeter than ordinary honey, owing to the
aconite infused. And so worldly friendship is profuse in
honeyed words, passionate endearments, flattery of grace
and beauties ; but holy friendship is simple, frank, and
pure in its conversation, and can only praise virtue and the
grace of God, which is its true foundation, and without
which it cannot subsist.

Devout Life, Part in. ch. 2.

46 Mystical Flora.

Ah ! is it not a pity that this balm of spiritual friend
ship should be exposed to the flies! This liquor, so holy,
so sacred, is worthy of very great care, in order to keep it
perfectly pure and clear.

Letter, January 30, 1606.
CHARITY SIMPLICITY — SWEETNESS.

It is said that those who have taken the antidote com
monly called St. Paul's Grace, never become swollen when
bitten by a viper, provided the antidote be quite pure. In
the same way, when our humility and sweetness are good
and true, they preserve us from the swellings of pride and
the burnings caused in our hearts by a slight or injury.
If, then, when stung by slanders and uncharitable things,
we swell up with rage, it is a sure sign that our humility
and sweetness are not true and honest, but false and
artificial.

Devout Life, part in. ck. 8.

If a vine is planted amongst olive trees, it bears rich
grapes, that have a strong flavour of olives. A person
who is often in the society of the virtuous cannot fail to
share in their good qualities. By themselves the drones
cannot make honey, but with the bees they help to make it
It is a great help for us in our devotion to converse fre-.
quently with devout souls.

Devoid Life, part in. ch. 24.

God says as He does, and does as He says. And so He
shows us that we must not be satisfied with fine talking,

Practice of a Christian Life. 47

but that we must add deeds conformable to our words, if
we wish to be pleasing to God. And as with God doing
and saying are the same, so our saying must be doing,
and our words must be immediately followed by works.
For this reason, when the ancients wished to represent a
virtuous man, they made use of the comparison of a peach
upon which they laid a peach-leaf, because the peach is
the shape of a heart, and its leaf that of the tongue, and
thus they wished to show us that the wise and virtuous
man has not only a tongue with which to speak well, but
that he should never speak except as his heart wishes him to
do; that is to say, that he should never utter a word
that does not come from the affections of his heart, which
urges him to act up to what he says.

Sermon for the Feast of the Purification.

I recommend to you holy simplicity. Look straight
before you, but do not look at dangers that you may see
in a distance, as you say in your letter. They seem to
you armies, and they are but rows of willows ; whilst you
are gazing upon them, you may make some false steps.

Letter 842.

In conversation take everything peacefully, my very dear
daughter, no matter what is said or done. For if it is
good, you have reason to praise God; and if it is bad, you
may serve God by turning your heart away from it, with
out appearing either astonished or angry. For you are
not able to prevent persons who wish to say wicked things
from saying them, and they will only say worse things if

48 Mystical Flora.

you appear to wish to stop them. In this manner you may
remain innocent amidst the hissing of serpents, and, as a
little strawberry, you will not suffer any contamination
from slimy things creeping near you.

Letter 123.

It is troublesome, I admit, to guide particular souls,
but it is a consoling trouble, like that of reapers and vin
tagers, who are never more pleased than when they are
pressed down with work on account of the richness of
their harvest. It is a toil that rests the heart by the sweet
ness which it brings to those who undertake it, as the
cinnamon does to those who carry it in Arabia Felix.

Devout Life, Preface.

PATIENCE.

Look for a moment at a rose. It represents the glorious
St. John, whose charity was brighter than the rose, which
he furthermore resembles, because he lived amongst the
thorns of many tribulations.

Letter 894.

Let us practise constantly that resignation and pure
love of our Lord, which are never so perfectly exercised as
in the midst of torments. For to love God in the midst of
sweets, little children could do that; but to love Him in the
bitterness of wormwood is a sure sign of our affectionate
fidelity.

Letter 149.

Practice of a Christian Life. 49

LITTLE VIRTUES.

It is well to cherish many good desires ; but you must
be orderly in your desires, and make them come into
effect, each according* to its season and your power. Vines
and other trees are hindered from bearing too many leaves
and branches, that their sap and moisture may be sufficient
to produce good fruit, and that all their natural strength
may not go off in too great an abundance of leaves. It is
well to prevent this multiplication of desires, lest our soul
should amuse itself with them, neglecting meanwhile those
practical things, the least of which is usually more profit
able than great desires of things that are beyond our
power. For God wants from us faithfulness in doing the
little things which He puts in our power, more than ardour
for the great things which do not depend upon us.

Letter 133.

The bees rifle the lily, and the iris, and the rose, but
they also suck the smallest flowers, such as the rosemary
and the thyme. In this way they gather, not only more
honey, but better honey, because in these little vases the
honey is closer, and keeps better. It is quite certain that
if we practise many small acts of devotion, we will also
practise charity, not only much more frequently, but also
more humbly, and, therefore, in a useful and holy manner.

Love of God, book xu. ch. 6.

5

5 o Mystical Flora.

Come, let us trudge on through these lowly valleys of
humble little virtues, and we shall find the rose amongst
thorns, charity which shines forth in the midst of afflictions
from within and without, the lily of purity, the violet of
mortification, and many more than I can tell. But, above
all, I love these three little virtues — sweetness of heart,
poverty of spirit, and simplicity of life; and these great
exercises of charity — visiting the sick, helping the poor,
consoling the afflicted; but all without flurry, and with
true liberty. Our arms, as yet, are not long enough to
reach to the cedars of Lebanon ; let us content ourselves
with the hyssop of the valley.

Letter to St. C/zantal, September 13, 1605.

V.

PIOUS EXERCISES OF A CHRISTIAN LIFE.

i. Prayer, Meditation, and the Word of God.

THE ancient philosophers, in speaking of man, said
that he was a tree turned upside down, with its roots
above, and its branches below. Now, as a tree cannot live
long unless it continually draws its nourishment by means
of its roots, so it is with man, who cannot live the life of
grace if he does not draw down heavenly influences by
means of prayer, which, after the sacraments, is one of the
most powerful means, not only to preserve grace, but also
to acquire it.

Sermon on Prayer.

Pious Exercises of a Christian Life. 51

As prayer places the understanding under the bright
ness of the Divine light, and exposes the will to the warmth
of heavenly love, there is nothing that so completely frees
the understanding from its ignorances and the will from its
depraved affections. It is the water of benediction which
makes the plants of our good desires grow green again,
and flourish, which washes our souls from their imperfec
tions, and quenches the evil thirst of passion within our
hearts.

Devout Life, part II. ch. I.

As the vintage is made by pressing the grapes, so the
spiritual vintage is made by pressing the grace of God and
his promises. To press the grace of God, we must multi
ply our prayers by brief but vivid dartings of our hearts
towards God ; and to press his promises we must
multiply our works of charity, for it is in favour of these
that God will fulfil his promises. " I was sick, and you
visited me," He will say to us.

Letter, October 12, 1608.

Meditation is made, we may say, as the bees make
honey ; for they make it by gathering the dew that falls
from heaven upon the flowers, and drawing a little juice
from these flowers, which they change into honey, and
then carry to their hives. Thus we go over and over the
life of our Lord in meditation, taking up one action after
another, and considering them, in order to compose the
honey of holy virtues, and draw from them the graces of a
holy meditation.

2nd Sermon on Prayet

52 Mystical Flora.

Meditation is like a person who smells a pink, a rose,
rosemary, thyme, jasmine, and orange blossom, one after
the other separately. But contemplation is like one who
smells a perfume made from all these different flowers.
For he receives at once the full scent of all the flowers
which the other inhales separately, and it is quite certain
that this perfume, which comes from the blending of all
these odours, is more sweet and precious than the perfumes
of which it is composed, taken separately one by one.
After having drawn a great number of different affections
from the various considerations of which our meditations
are composed, we then unite the virtue of all these affec
tions, and this union of their powers brings forth a certain
quintessence of affection, more active and powerful than
all the others from which it proceeds. While it is only
one, it includes the virtues and properties of all the others,
and is called contemplative affection.

Love of God, look vi. ch. 5.

The first condition necessary for praying well is that we
must, in our humility, be little in our own eyes. The spouse
in the Canticle of Canticles fills the angels with wonder, and
makes them cry out in amazement: "Who is she that
goeth up out of the desert as a pillar of smoke of aromatic
spices, of myrrh, and frankincense, and of all the powders
of the perfumer, and leaning upon her beloved?" (Cant.
iii. and viii.) These words may well be applied to a humble
soul who practises perfectly the beautiful virtue of humility ;
for although she may be very fruitful in good works, this
lowly sentiment that she has of herself makes her see no

Pious Exercises of a Christian Life. 53

good in herself; nay, she thinks that she does nothing/and
seems to herself to be like a barren desert, which has no
fruit-trees, because in herself she does not perceive a single
virtue. And as this humility raises the soul nearer to God,
it makes the angels say: " Who is she that goeth up out
of the desert?"

Sermon on Prayer.

The lily and the rose of prayer are only preserved and
nourished amon^ the thorns of mortification.

Letters.

Those who walk through a beautiful garden do not like
to leave it without gathering four or five flowers, to keep
near them for the rest of the day, and to enjoy their scent.
Thus, when our minds have been occupied with some
mystery in holy meditation, we must choose two or three
points which we find to our taste, and which may help^ us
in our advancement in virtue, and remain with us during
the day, to delight us by their spiritual perfume.

Devout Life, part n. ck. 7.

In leaving this interior prayer you must be very careful
not to give a shock to your heart, for in that way you may
spill all the balm which you have received from your
prayer. I mean that you must try, if possible, to keep a
little silence, and to pass gently from your meditation to
your business, keeping the sentiments and affections that
you may have conceived as long as possible within your
heart and mind. ch 8

54 Mystical Flora.

Imitate a little child, who with one hand holds tight to
its father, while with the other it gathers blackberries from
the wayside hedge. Even so, while you gather and use
this world's goods with one of your hands, with the other
hold always fast your Heavenly Father's hand, and look
round from time to time, to make sure that He is pleased
with what you are doing. And take great care, above all
things, not to let go his protecting hand, for if He forsakes
you, you will fall to the ground at the first step.

Devout Life, fart m. ch. 10.

It is said that the iris or water-flag shuts up at the
sight of the sun, because the rays of the sun make its
flowers contract and fold together ; but when the sun dis
appears they open out, and remain so all through the
night. So it is with this recollection of which we are
speaking. For the very presence of God, the very feeling
that He watches us from heaven, or from any other place,
although we do not really think of that other kind of
presence by which He is within us, unites our faculties
and powers together to reverence the Divine majesty,
which love makes us fear with a fear that is full of honour
and respect.

Love of God, book vi. ch. 7.

As the birds have their nests to retire to when they
have need, and the stags their thickets, in which they can
take shelter from the burning heats of summer, so our
hearts, dear Philothea, should choose each day some
resting-place, either on Mount Calvary, or in the wounds

Pious Exercises of a Christian Life. 55

of our Saviour, or in some other place near Him, where
they may retire at will to seek rest and refreshment amid
the toils of life, and to be as in a fortress, protected
against temptation.

Devout Life, part n. ck. 12.

St. Frances of Rome, looking at a pleasant s reamlet,
as she knelt on its bank in prayer, cried out in
ecstasy: u The grace of my God flows as softly and swiftly
as this little stream." Another saint, looking at the trees
in blossom, said : "Why am I alone without flowers in the
garden of the Church?" Another, seeing some young
chickens gathered under their mother's wing, exclaimed •
"O Lord, keep us thus safe under the shadow of thy
wing." Another, seeing a sun-flower, said : " When shall
my soul, O my God, follow only the attractions of thy
goodness?" and taking a pansy, which is fair to see, but
scentless, he cried out: " Alas ! such are my thoughts,
beautiful to speak of, but without effect or fruit."

In this way you see, Philothea, how one may draw good
thoughts and holy aspirations from everything that pre
sents itself in all the variety of this mortal life.

Devout Life, part n. ch. 13.

I congratulate Madame N., to whom I say, that her
retreat is like a date, which will in the end grow into a
beautiful palm of triumph; but this may be only after a
hundred hours, a hundred days, a hundred weeks, a
hundred months ; and the contradictions she has suffered
may help her on to this.

Letter to St. Chant al, December 11, 1620.

5 6 Mystical Flora.

For this reason, Theotime, amongst all virtuous actions,
we must try to perform carefully those of religion and of
reverence for Divine things ; those of faith, hope, and holy
fear of God, speaking often of heavenly things, thinking of
eternity, aspiring to eternity, frequenting the churches and
sacred services, reading devout books, and observing the
practices of Christian life, for holy love is strengthened
at will by these exercises, and sheds its graces more
abundantly upon them than upon virtues which are simply
human ; thus the beautiful rainbow gives a sweet perfume
to all the plants it shines upon, but more than all to the
plant aspalatus.

Love of God, book XI. ch. 3.

The history, given in the sixth chapter of the third book
of Kings, of the wonderful building of the temple of Solo
mon, says that there was only one entrance to the oracle,
but tl.Is entrance had two doors of olive wood. For the
present I will call the holy Gospel the oracle of Chris
tianity. For in reality the oracle was nothing but the
place where God showed his will to the people. And how
are we taught, if not by faith, which may be called an
oracle, because in it we hear God. Fides ex auditu. (Rom.
x.) But the only entrance to this oracle is the Word of
God, for we cannot enter this auditory of God, unless it is
per verbum Dei. But this entrance has two doors — namely,
that of the holy Gospel and tradition. They are made of
olive wood, because they bear the grace of God.

Sermon for the tfh Sunday after Easter.

Pious Exercises of a Christian Life. 57

The doctrine of the holy Fathers is simply the Gospel
explained, the holy Scriptures elucidated. There is no
more difference between the Scriptures and. the doctrine
of the Fathers than between a whole nut and a cracked
one, of which one may eat the kernel ; between a whole
loaf and a loaf which is cut up and distributed to several
persons.

Letter on Preaching.

The flower-girl Glycera knew so well how to arrange
her flowers, that with the same flowers she made a great
variety of bouquets. Thus the Holy Ghost disposes and
arranges the lessons of devotion which He gives by the
tongues and pens of his ministers, so that although the doc
trine is always the same, yet the discourse is always
different, according to the fashion in which it has been
tomposed.

Introduction to the Devout Life, Preface.

Profane writers are good, but they must be used in
preaching as we use mushrooms — very few of them at a
time, and merely to excite the appetite.

Letter on Preaching.

You must not think it strange if I promise you watei
and roses, for these are epithets that suit every Catholic
doctrine, no matter how badly it is arranged.

u. id.

58 Mystical Flora.

Although all men are sinners, they are not all bound to
be silent, and to abstain from teaching the Word of God, but
only those who lead a life quite contrary to this Divine Word,
If, however, we hear it said and preached by great sinners,
we must not cast it from us for that reason. But we should
take it to ourselves, and do like the bees, who gather honey
from all the field flowers ; and although some are bad, and
filled with poison, they, nevertheless, draw forth adroitly
the honey, which, being a heavenly liquor, never mixes
with the poison.

Sermon for Passion Sunday.

2. Devotion to our Lady and to the Saints.

Ah ! when I remember that in the Canticles she (Mary)
says: " Compass me about with apples/' I long to give
her my heart, for what other apple could this beautiful
fruit-gatherer wish me to give her.

Letter 97,

I salute you, very dear daughters, in the love of the
ever Blessed Virgin, upon whose cradle I invite you to
throw flowers every morning during this holy octave;
the lilies and roses of purity and ardent charity, with the
violets of the most holy and most desirable virtues of
humility and simplicity.

Letter to a Superioress of the Visitation, September 7, 1616.

"Thou art a garden enclosed and sealed up," says the
Spouse in the Canticles to the Blessed Virgin ; a garden

Pious Exercises of a Christian Life. 59

set with the most beautiful flowers that could possibly
be found. And to whom belong all these fair flowers
with which the Church is filled and adorned, if not to the
Blessed Virgin, whose example has produced them all?
Is it not through her that the Church has been sown with
the roses of martyrdom — the violets of so many holy
widows, who are humble and lowly as these flowers, but
who shed a sweet perfume around them ? And is it not to
her that it owes so many beautiful lilies of purity and vir
ginity, all white and innocent? It is after the example
given by her that so many virgins have consecrated their
hearts and bodies to the Divine Majesty by a resolution
and indissoluble vow to preserve their virginity and
purity.

Sermon for the Annunciation.

Does it not seem to you, my very dear souls, that it is
to Mary we should apply these words of the Canticle of
Canticles, in which the Divine Spouse, speaking of the
beauties of his spouse in the minutest detail, says that her
" head is like Carmel " (ch. 7). Mount Carmel is a very
pleasant mountain, covered with sweet-smelling flowers,
and the trees upon it shed around them the richest per
fumes. But what does this mountain, these flowers, and
these perfumes signify, if not charity, which, being like a
beautiful and odoriferous plant, brings forth all other
virtues in the soul that possesses it, for it is never found
alone? And although these words are applied to the
Church, which is the true spouse of our Lord, and in
which, as on another Carmel all kinds of sweet-smelling

60 Mystical Flora.

flowers abound— that is to say, all kinds of virtues, holi
ness, and perfections — they may, nevertheless, be very
well understood of the Blessed Virgin, who is that one
perfect spouse of the Holy Ghost, who possesses charity
in so eminent a degree as to resemble Mount Carmel by
the frequent acts of charity which she produces, so that
this holy charity is like a beautiful tree planted in the
midst of her heart, shedding delicious odours continually
round her, and throwing out perfumes of incomparable
sweetness.

Sermon for the Visitation.

O Mary and Joseph ! peerless pair, sacred lilies of in
comparable beauty, amongst which feeds the Beloved, who
feeds too his loving servants : lilies with which the Sun of
Justice, the splendour and brightness of the Eternal Light,
is so sovereignly delighted, that in them He has displayed all
the charms of his Heart's unspeakable love. Great father,
St. Joseph, great friend of Jesus, great spouse of the
beloved of the Heavenly Father, who wished his Son to
" feed among the lilies" of these two most perfect spouses.
I find nothing sweeter to my imagination than to see the
celestial little Jesus in the arms of this great saint, calling
him father a thousand and a thousand times, in his child
like language, and with a heart all full of childlike love.

Letter 690, to an Ecclesiastic appointed to a Bishopric.

5t. Joseph surpassed in purity the angels and arch
angels. For if the sun needs only a few days to give to

Pious Exercises of a Christian Life. 61

the lily its dazzling whiteness, who can imagine to what an
admirable degree Joseph's purity ascended, exposed as it
was night and day for so many years to the rays of the
Sun of Justice, and of that mystical moon who borrows from
the Sun her splendour.

Conference on the Virtues of St. Joseph.

You ask me, dear child, what bouquet you are to give
to your valentine ?* It must be made up of little acts of
virtue, done in honour of this celestial valentine ; and at
the end of your meditation you should present it to him,
that he may consecrate it to your dear Spouse. You may
also cull your bouquet sometimes in the Garden of Olives,
or upon Mount Calvary — I mean* these bouquets of myrrh
of your own St. Bernard — and you may entreat your
heavenly valentine to receive them from your heart, and
praise God for them, as if He shed their sweet perfume
around, for you cannot enjoy the full fragrance of these
Divine flowers or praise their sweetness enough. Nay,
you may also beg of this good valentine to take your nose
gay, and with his own hand hold it to you to smell in turn,
and even to give you in exchange another nosegay. Ask
him to give you perfumed gloves, covering your hands
with acts of charity and humility, and also to give you
coral bracelets and chains of pearls- Thus must we
cherish the tenderness of friendship with these blessed
knights of the King of glory.

Letter 793.

* A saint drawn by lot and adopted as patron for the year, according to a pious
custom established at Annecy by the holy bishop.

62 Mystical Flora.

3. Meditation upon the Mysteries of the Life of our Lord
and his Blessed Mother, our Lady.

Above all things I commend to you earnest mental
prayer, especially such as bears on the Life and Passion of
Dur Lord. This is the tree of life beneath the shadow of
which we must seek repose.

Devout Life, part n. ch. i.

Be anxious, my very dear sister, to press this dear
Saviour close to your heart. Make Him be, as it were, a
fair arid fragrant bouquet upon your breast, so that every
one who comes near you may feel that you are perfumed,
and that your odour is the 'odour of myrrh.

Letter no, to one of his Sisters.

The vine is chiefly planted for the sake of the fruit
alone ; and therefore the fruit is desired and sought for
first, though the leaves and the flowers come before
it. So the great Redeemer was first in the Divine inten
tion, and in that eternal plan which Divine Providence
formed of bringing creatures into existence. In the con
templation of this desirable fruit the vine of the world was
planted, and the succession established of many genera
tions, which, like the leaves and flowers, were to precede
the fruit, as forerunners, making suitable preparation for
that grape which the Spouse of the Canticles praises so
much, and whose wine rejoices God and man.

Love of God, book n. ch. 5.

Pious Exercises of a Christian Life. 63

I have never found in holy Scripture that the palm
was made use of to represent anything but perfection, and
it always serves as a similitude for high and excellent
things. It appears, then, that there is nothing vile or
contemptible in this tree; just as in the lily, above all the
other flowers, there seems to be nothing low or abject; and
I have never seen it used in Scripture, any more than the
palm, except to represent perfection. This is not true ol
other members of the irrational or vegetable creation. In
like manner, amongst rational creatures, the Blessed Virgin
alone possesses in herself every kind of good, without any
mixture of evil. She alone is free from the stain of sin
and imperfection. She alone is all pure, all beautiful and
immaculate, and thus it is said in the Canticles : " Thou art
all fair, my beloved, and there is not a spot in thee."
(Cant, iv.) She is a flower that has never withered or
faded. But I speak only of mere creatures, for as to her
Son, our Lord, He is not a mere creature, but God and
man in one, so that in Him there could not be anything
imperfect, since He is the source of all perfection.

Sermon for Palm Sunday.

It is then said of the Blessed Virgin, that she was in
the city of flowers (Nazareth) ; but what was she herself,
if not a flower chosen from amongst all other flowers, for
the sake of her rare beauty and excellence— a flower which,
by its odour of incomparable sweetness, has the property
of producing many other flowers ?

Sermon for the Annunciation.

64 Mystical Flora.

" While the king was at his repose, my spikenard
sent forth its odour." (Cant, i.) The spikenard is a little
shrub which never raises itself aloft, like the cedars of
Lebanon, but always remains in its lowliness, throwing out
its perfume with so much sweetness that it gladdens all who
approach it. We may, indeed, say with truth that the Blessed
Virgin is like very precious spikenard, for she never exalted
herself on account of all the great graces and favours
which she received, or the praises which were given to her,
but always remained beautiful in her lowliness and her
littleness ; and by this humility, like the spikenard, she
shed such sweet perfume around her that it ascended to the
throne of the Divine Majesty; and God was so pleased
with it, that He descended from heaven, to come down
here upon earth below, and to be incarnate within her
sacred womb.

Sermon for the Visitation.

There are two kinds of flowers — namely, roses and
pinks, which send forth their sweet scent in different ways
for the roses are more fragrant in the morning, and before
the sun is high their odour is sweeter and better. Pinks,
on the contrary, are more fragrant towards evening, and
their scent is then more agreeable. Truly, this glorious
Virgin is like a beautiful rose amongst thorns, for though
she sent forth all the times of her life an odour of very
great sweetness, yet it was in the morning of her most holy
childhood that she shed a fragrance marvellously sweet
before the Divine Majesty.

Pious Exercises of a Christian Life. 65

Oh ! how happy are the souls who, in imitation of this
holy Virgin, consecrate themselves to the service of God
from their childhood ; and how happy they are to have
withdrawn from the world before the world knew them !
They are like beautiful flowers freshly blown, that have
not been touched or withered by the heat of concupiscence,
spreading around, by their virtues and their purity, an
odour of great sweetness before God.

But to encourage the souls that have not had this grace,
I am wont to say, that there are two kinds of childhood—
the first is that by which we correspond promptly and fer
vently with the secret inspirations of God, when, at the first
movement and attraction of grace, we leave all things
generously to follow the inspiration. Certainly, if these
souls walk faithfully in the way which our Lord points out,
they will not fail to share in the feast which we celebrate
to-day, in which this holy Virgin, in her tenderest youth
and at the first bidding of inspiration, presented herself in
the temple.

2nd Sermon on tlic Presentation.

The substance of honey which was in the manna repre
sents to us very aptly the Divinity of our Lord, inasmuch
as honey is a heavenly liquid ; and though the bees gather
honey upon the flowers, they do not draw away the juice
of the flowers, but with their tiny little mouths they cull
and gather up only the honey which falls from heaven with
the dew. In the same way the Divine nature of our Lord
came from heaven, and descended at the instant of the
Incarnation upon that blessed flower, the most holy Virgin,

6

66 Mystical Flora.

our Lady, in whom the human nature, having received it,
preserved it in the hive of this most pure Virgin's womb for
the space of nine months, after which He was born and laid
in the manger, where we shall see Him to-morrow.

Sermon for Christmas Eve.

Imagine to yourself a large sponge which has just been
created in the sea. If you look at it, you will see that
there is water in all its parts, and that it is filled with water ;
the sea is above and below, and, in a word, it is surrounded
with water on all sides ; yet this sponge does not lose its
nature, nor the sea its own. But remark, I beg of you,
that while the sea is in all the parts of the sponge, the
sponge is not spread through all the extent of the sea, for
the sea is a vast and deep ocean, that could not be con
tained in a sponge. Now, this similitude represents to us
very well the union of the Divine and the human nature.
The sponge is the humanity of our Lord, the ocean his
Divinity, which has so imbued the humanity that there is
not the smallest part of our Lord's body or soul that is not
filled with it, although the human nature does not thereby
cease to be what it always was — that is to say, finite and
limited, unable to equal the Divinity, which is an infinite
sea, that comprehends and fills all things, but can never be
comprehended or filled by anything.

Sermon for Christmas Eve.

Honey does not come from the earth, but from heaven,
inasmuch as it is a liquid that falls upon the flowers with

Pious Exercises of a Christian Life. 6*|

the dew. When it falls upon beautiful flowers, it is pre
served in them marvellously well, and the bees come to
gather it with matchless industry and cunning, carrying it
away for their nourishment. The Divinity is a honey come
down from heaven upon earth into this beautiful flower of
the sacred humanity of our Lord, with which it has been
joined and united hypostatically.

Sermon for Christmas Eve.

I would fain know something about the conversations
of these two great souls [Mary and Joseph going to St.
Elizabeth's house on the day of the Visitation]; but I think
that the Blessed Virgin only talks of that of which she is
full, and that she only breathes of the Saviour. St. Joseph,
in turn, yearns also after the Saviour alone, who, by secret
rays of grace, touches his heart with a thousand strange
feelings. And as wines shut up in cellars give forth the
scent of vines in flower, so the heart of this holy patriarch
gives forth unconsciously the odour and strength of the
little Infant that flourishes in his beautiful vine.

Letter 896.

I leave you to think what good odour this beautiful
lily-flower spread around in Zachary's house. During the
three months that she was there, how each one was em
balmed by it, and how, with few but very excellent words,
she poured from her sacred lips honey and precious balm !
For what could she pour out but that of which she was
full ? Now, she was full of Jesus. My God, I wonder at

6 *

63 Mystical Flora.

myself that I am still so full of myself after having so otten
communicated. Ah! dear Jesus, be the child of our
hearts, that we may breathe and feel you only everywhere.

Same Letter.

Good Jesus, how sweet this night is ! All the heavens,
as the Church sings, distil honey; and I think that these
Divine angels, who make their admirable canticle sound
on the air, come to gather this celestial honey on the lilies
where it lies, on the breast of the most gentle Virgin and
of holy Joseph

Letter 869 to St. Chantal.

I love to see the dear little infant in the manger, better a
hundred times than to see all the kings upon their thrones.
But when I see Him upon his holy mother's knees, or within
her arms, with his little mouth like a little rosebud pressed
against the lily of her holy breast, O God ! I think He is
more magnificent on this throne, not only than Solomon on
his throne of ivory, but more so even than this Son of the
Eternal Father ever was in heaven. For if heaven has
more visible beauties, the holy Virgin has more of invisible
perfections and virtues; and one drop of virginal milk
which flows from her sacred bosom is worth more than all
the splendours of the heavens. May the great St. Joseph
make us share in his consolations, and the sovereign
mother in her love ; and may the Divine Infant be pleased
to fill our hearts with his merits for ever.

Letter 868 to St. Chantal.

Pious Exercises of a Christian Life. 69

May this Divine Infant saturate our hearts in his
precious blood, and perfume them with his holy name, so
that the roses of holy desires that we have within us may
be all purpled with its stain, and all fragrant with his
ointment.

Letter 897 to St. Chantal, January I.

O Jesus ! fill our hearts with the sacred balm of your
Divine name, so that the sweetness of its odour may
spread itself over all our senses and in all our actions !
But in order that these hearts may become capable of re
ceiving" such a sweet liquor, circumcise them, and cut off
everything that may be displeasing to your holy eyes.

Sermon for the Circumcision.

You are near that sacred crib, dear child, from which the
Saviour of our souls teaches us so much by his silence; and
what is there that He does not say while saying nothing ?
His little heart throbbing with love for us ought, indeed,
to set our hearts on fire. And see how lovingly He has
written your name in the depths of his Divine heart, which
is beating there on the rough straw with the passionate
ardour with which He desires your good. He sends up
to his Father not a single sigh in which you have not
your part, nor a single thought of his mind which is not for
your happiness.

Letter 871,"

yo Mystical Flora.

The magnet attracts iron, amber attracts straws.
Whether, then, we are iron in our hardness, or straws in
our lightness and worthlessness, we must unite ourselves
to this little Infant, who is the true magnet of hearts.

Same Letter.

Keep very close to the crib during this octave of the
Kings. If you love riches, you will find the gold they
have left there ; if you love the smoke of honour, you
will find there the incense ; and if you love the delicate
pleasure of the senses, you will feel the fragrant myrrh
which perfumes the whole stable.

Letter 882.

We can easily believe that the Blessed Virgin was so
happy carrying Jesus in her arms, that her happiness pre
vented weariness or, at least, made her weariness delightful.
For if travellers who carry a branch of agnus-castus are
refreshed and rested, what refreshment must this glorious
Mother have received from carrying the immaculate Lamb
of God!

Love of God, book ix. ck. 14.

Let us consider that He is not only called the flower of
the fields, but also the lily of the valleys. Everyone knows
that the chief beauty of the lily is its whiteness. Now, who
could doubt that this whiteness is to be found in all its ful
ness in our Lord, for He has always possessed a purity and
whiteness so far raised above angels and men that it is not
capable of comparison. Dilectus meus candidus — my beloved

Pious Exercises of a Christian Life. 71

is of unequalled whiteness (Cant, v.), says the sacred
spouse in the Canticles, speaking of our Lord. And in
the Book of Wisdom, Solomon says that He is the splen
dour of the eternal light, the spotless mirror of God's
majesty, and the perfect image of his goodness.

Sermon for the Eve of the Epiphany.

The second quality of the lily is that, like the rose, it
grows without cultivation or artificial means, as may be
seen in certain countries. This shows us the love our
Lord bore to simplicity, not wishing to be called by the
name of garden flowers, which are cultivated with so much
care and skilful devices.

The same,

And when He says : u I am the flower of the fields," He
chooses the rose, amongst all the other flowers, on account
of his love for poverty, for there is nothing poorer than
this flower, since it has nothing but thorns, and does not
need (as we have said) that people should busy themselves
about it to cultivate it. The Spouse, wishing to praise his
beloved, says that she is like a beautiful lily amongst
thorns. Sicut lilium inter spinas, sic arnica mea inter filias
And she, praising Him in return, compares Him to ar
apple tree. Sicut malus inter ligna silvarum, sic dilectus
meus inter filios. (Cant, xi.) My beloved, she says, is
among the children of men like an apple tree among the
thickets and forest trees. It is all laden with leaves and
flowers and fruits. I will repose under its shadow, and
take the fruits that will fall into my lap ; I will eat them,

7 2 Mystical Flora.

and will find them very sweet to my palate. Sub umbra
illius quern desideraveram sedi, et fructus ejus dulcis gutturi
meo (Cant. xi. 3). But what is this apple tree of which the
spouse speaks but the cross of the Saviour ? And in what
orchard should we find it ? It is without doubt on Mount
Calvary, to which the spouse calls Him when she says:
" Let my beloved come into his garden." (Cant, v.) For
this is the place where that Divine tree was planted, and
where we must search for it, to nourish ourselves with its
fruit, and to keep ourselves under its shade. And what
are the leaves of this tree ? It is the hope that we have of
our salvation by means of our Saviour's death. Its flowers
are the prayers which He made for us to his Eternal
Father, and its fruits are the merits of his death and
passion.

Let us keep under the shadow and at the foot of this
tree — I mean of this cross ; let us sate ourselves with its
fruit, and let us not depart till we are all steeped in the
blood which pours down from it.

Sertnon on Prayer.

As Elias slept under the juniper tree, so we should
repose under our Lord's cross by the sleep of holy medi
tation.

The same.

O my Jesus, beloved of my soul ! allow me to press
Thee to my heart like a bundle of myrrh, and to kiss the
foot of this holy cross, stained with thy precious blood; and
to promise Thee that this mouth, which is so happy as to

Pious Exercises of a Christian Life. 73

kiss thy holy cross, will abstain henceforth from all slander,
murmuring, and lasciviousness. And my eyes, that have
seen thy tears, O Jesus ! falling for my sins, shall never
look at anything that is displeasing to Thee.

Conference upon the Crucifixion of our Lord.

Let Jonas rejoice in the ivy ; let Abraham make a feast
for the angels under the tree ; let Ismael be heard from
under the tree in the desert ; let Elias be fed under the
juniper tree in the wilderness ; but, as for us, we wish no
other shade than that of the cross, no other feast than that
which is there prepared for us, Thither we will address our
tears and our cries ; we wish for no other nourishment than
the fruits of the cross. " God forbid that I should glory
save in the cross" (Gal. vi. 14). May it never then come to
pass that we should glory in anything else !

Sermon for the Finding of the Cross.

It seems to me, in sooth, that I see Him, this crucified
Saviour, in the midst of your soul, like a beautiful tree of
life, which, by the flames of the good desires that He gives
you, promises to you the fruits of Divine love, which He
usually brings forth in the places in which are found the
dews of humility, with meekness and simplicity of heart.

Letter 794, to a Religious.

What do you think is meant by the palm-branch that
we carry in our hands to-day? Nothing else but that we
implore of God to make us victorious over our enemies by

74 Mystical Flora.

the merit and in virtue of the victory which our Lord won
by his death on the tree of the cross.

2nd Sermon on Prayer.

We consider the cross also, not as it is at present,
separated from the Crucified, as a sort of relic, but as it
was at the time of the Passion, when our Lord was nailed
upon it, when this precious tree was laden with its fruit,
when this myrrh distilled from every side in drops of saving
blood. In this consideration our souls honour the true
cross with the same honour wherewith they honour the
Crucified, not so much relatively, but rather consequently
and by participation or redundance.

Standard of the Holy Cross, book iv. ch. 11.

Pliny describes to us an herb which is useful against the
plague, colic, and gravel, and lo ! we forthwith cultivate it
with care in our gardens. Yet, perhaps, out of a thousand
millions of plants of this species , there will not be three
that will produce the effects ascribed to them by this
author. We prize them all, therefore, because, being of
the same species as these three or four which have pro
duced the desired effect, we regard them as of the same
quality.

Well, then ! our ancient fathers, spiritual botanists, have
described the cross to us as a very precious tree, useful
for the healing of our evils, and a safeguard against all
sorceries and enchantments ; they are our warrant for many
sure trials and proofs which they have had of its efficacy .

Pious Exercises of a Christian Life. 75

why should we not prize all crosses, which are trees of the
same species as those which have worked miracles ? Why-
should we not pronounce them to be of the same quality
and properties, since they are of the same form and figure ?
If the cross does not work prodigies on every occasion, it
is not because it has not as much virtue in our armies as
in Constantine's, but because we have not the dispositions
which Christians had then ; or because the supreme Phy
sician, who applies this healing tree, does not judge it
expedient to produce by it this effect. But without doubt,
as by its form it always represents the Passion, it has
always the same force also in itself.

Standard of the Cross, book n. ch. n.

Myrrh has a very sweet perfume, but its juice is very
bitter. The dear spouse then (the Church or the devout
soul) says that her beloved will be to her like a bundle of
myrrh upon her heart, to show that she will always remem
ber the bitterness of his painful Passion.

Sermon for Quinquagesima Sunday.

May our dear crucified Jesus be always as a bouquet
upon our hearts! (Cant. i. 12.) Yes, for the nails that
fasten Him are more desirable than carnation flowers, and
his thorns than roses. Oh ! my dear daughter, how I long
to see you holy and all perfumed by the sweet fragrance of
this dear Saviour.

letter 794

76 Mystical Flora.

Here, then, is a precious balm to soften all your
sufferings. Take a drop or two of the blood that pours
from the wounds of our Lord's feet, and meditate upon
them every day. In imagination, dip your finger into this
blood, and apply it to your ailment, invoking the sweet
name of Jesus, which is " as oil poured out," says the
spouse in the Canticles (i. 2), and you will see that your
pain will be lessened.

Letters.

Look at St. Bernard, Theotime ; he meditated upon the
Passion step by step, and then, putting all the principal
points together, he made a bouquet of loving sorrow, and
laying them on his breast, in order to turn his meditation
into contemplation, he exclaimed : <: My beloved is for me
a bundle of myrrh" (Cant. i. 12).

Lorn of God, book vi. ch. 5.

Read, then, this book [of the cross], and there you will
find the name of Jesus, which means Nazarene — that is to
say, flowering — for by the cross our souls have been decked
out with fair and holy flowers of so many virtues and so
many sweet-smelling aureoles. It was there that our Lord
became the rose of martyrdom, the violet of mortification,
the lily of purity, being not only pure Himself, but puri
fying others.

Our bed is strewn about and covered with flowers, says
the devout soul, lectulus noster floridus. O beautiful
hawthorn ! upon your branches perch the birds of the
Church, and there, meditating upon the wonders of God,

Pious Exercises of a Christian Life. 77

they warble sweetly their holy praises. Absit mihi glorlari !
God forbid that I should glory save only in the cross of
my Lord Jesus Christ.

Sermon for the Finding of the Holy Cross.

O God ! what an unsightly vine is the cross, but how
richly laden ! There is only one grape upon it, but one
that is worth more than thousands. How many seeds have
holy souls found in it whilst meditating upon the graces
and virtues which this Saviour of the world has displayed

t^reon. Letter, Octoltr 12, 1608.

Speaking of the rod of Aaron, St. Augustine says that
it resembled an almond-tree, and its fruit an almond, from
which he draws a comparison that he applies to our Lord.
He says that the almond is remarkable for three things :
First, downy bark, which is good for nothing ; second, a
shell which surrounds the almond ; and third, the almond
itself. Now, in order to draw the almond and the shell
from this outer bark, we crush and break it; and this repre
sents very well our Lord's sacred humanity, which was so
broken, crushed, and bruised during his holy Passion, and
so much outraged that He said that He was not a man, but
a worm trampled under foot : Ego sum vermis et non homo.
(Ps xxi ) The almond which is within the nut, and from
which is drawn oil to give us light, represents the Divinity ;
and the shell, which is like wood, represents the cross upon
which our Lord was fastened, and where his humanity was
so broken and crushed bv the torments that it suffered, that

7 8 Mystical Flora.

the Divinity gave forth abundantly the oil of mercy which
has shed such light and brightness over all the earth, that
the world has been freed from the darkness of its ignorance.

Sermon for the Nativity.

Ego sum flos campi, et lilium convallium. " I am the
flower of the field and the lily of the valleys" (Cant. ii. i)
But what flower of the field art Thou, Lord ? Certainly
when He says, -I am the flower of the fieltf," we may
understand the rose, because it excels all the other flowers
in fragrance and beauty.

Now you know there are two kinds of flowers : those that
grow upon trees, and the others whose stock is an herb or
plant. Amongst all those that grow in the form of trees,
the rose bears away the palm, just as the lily does from
amongst those of the herb kind ; and the different qualities
symbolised by roses and lilies are realised admirably in
our Lord.

Sermon for the Eve of the Epiphany.

^ first quality of the rose is that it grows without
artificial aid, and has hardly any need of being cultivated,
as you see roses in the fields growing up without any
cultivation. And although its perfume is extremely sweet
when it is fresh, yet it is much stronger when it is pressed
and^ dried. And this represents marvellously well that
Divine flower, our Lord, who came forth from the Blessed
Virgin, as it had been foretold by Isaias that a flower
should rise out of the root of Jesse (Isa. xi. i ). For though
He gave forth perfumes of admirable sweetness all the

Pious Exercises of a Christian Life. 79

time of his most sacred infancy and during the whole
course of his life, yet it was at the hour of his holy death
and passion that, like a rose crushed and withered by all
the torments He endured, He breathed forth a fragrance
much more powerful in order to draw souls after Him by
his perfumes.

The same.

The sweet Saviour of our souls wished to be called
Jesus of Nazareth, because Nazareth is interpreted flowery
or flourishing city. Ego sum flos campi. " I am the flower
of the fields,' ' He says in the Canticle of Canticles. And
to show us that He was not only a flower, but a bouquet
composed of the most beautiful and sweet-smelling flowers
that could be found, He wished to keep this name of Jesus
of Nazareth upon the cross. But does it not seem that
our Lord was more like a faded, withered flower upon the
cross, than a blooming one ? Look at Him, all covered
with wounds, defiled with spittle, his eyes sunken and dim,
his face bruised, pale, and discoloured, from the greatness
of his sufferings, all his blood poured out and the pangs of
death having already seized upon all parts of his body.
Oh ! it was truly at that moment that He showed Himself
rich in the flowers of all the most beautiful virtues. Oh !
how great and lovely, my dear souls, are the flowers which
this blessed plant of the death and passion of our Lord
caused to bloom forth whilst He hung upon the cross.

I will content myself with choosing four of the principal,
most remarkable and most necessary in the spiritual life.
The first is holy humility, which, like a violet, sheds

8o Mystical Flora.

around it a perfume extremely sweet in the death and
passion of our Saviour. The second is patience, the third
perseverance, and the fourth is the very excellent virtue of
holy indifference.

2nd Sermon for Good Friday,

Our Saviour was Himself the sacrificer, who offered
Himself to his Father and immolated Himself in love, to
love, for love, and by love. But, nevertheless, Theotime,
beware of saying that this loving death of our Saviour
took place after the manner of a rapture, for the object for
which his charity bore Him to death was not so worthy of
love that it could ravish this Divine soul which went forth
from the body in a sort of ecstasy, driven forward by the
great strength of its love, as we see myrrh sending out its
first juice by its very abundance alone without being pressed
in any way ; and our Lord Himself said : * ' No man taketh
away my life, but I lay it down of myself willingly" (John,
x. 18). *

Love of God, book x. ch. 17.

Love makes the lovers equal. And so it is with Him, this
dear Lover [Jesus Christ suffering]. He is the fire of love
burning in a bush set with the thorns of pain, and I am at
once the same, I am inflamed with love even in the midst
of my afflictions, I am " a lily amongst thorns" (Cant. xi. i).
Ah ! do not look at my bitter griefs only, but look at the
beauty and charm of my love. Alas ! He suffers intole
rable pangs, this Divine and beloved Lover ; and this it is

Pious Exercises of a Christian Life. 81

that saddens me and makes me faint away with anguish ;
but He takes a pleasure in suffering, He loves his torments,
and dies of joy at dying of grief for me. Therefore, while
I grieve at his griefs, I am also ravished with delight at
his love. I not only feel sadness with Him, but I place my
glory in Him.

Love of God, book v. ch. 5.

If the prophet Jonas delighted so much in the ivy that
our Lord had prepared for him, that the Scripture says,
"Jonas rejoiced greatly in this ivy;" what should be the
joy of Christians in the cross of our Lord, under the shadow
of which they are sheltered much better than Jonas was
under the ivy ; they are much better protected and guarded
by this sacred wood than Jonas was by the ivy.

Sermon for the Finding of the Holy Cross.

As the rainbow touching the thorny shrub aspalathus
makes it more fragrant than the lily, so the redemption of
our Lord touching our miseries, makes them more useful
and delightful than original innocence would ever have
been.

Love of God, book ir. ch. 5.

There was, doubtless, very great joy in the ark of Noe,
when the dove, which had gone forth a little before to see
the state in which the world was, returned at length, bear
ing an olive branch in his mouth, which was a sure sign
that the waters had ceased, and that God had given again

7

82 Mystical Flora.

to the world the happiness of his peace. But, O God,
with what joy, with what festive gladness, was the band of
the apostles seized, when they saw the sacred Humanity of
Jesus return amongst them after the resurrection, carry
ing the olive branch of a holy and agreeable peace, saying
to them, Pax vobis — Peace be to you.

Sermon for Tuesday after Easter.

Have you ever happened, in some parched and sultry
summer, to see your gardens gaping for rain, as it were
with mouths wide open, and no relief for their thirst coming
from the heavens ? Did you notice how the herbs began
to grow pale and dry, the flowers to fade and wither, the
shrubs to seem as if dead ? But, after a while, lo ! there
comes a hot, impetuous wind, which, gathering together
all the exhalations that had mounted up, forms a thick,
black cloud, that seems to veil all the sky ; and within it
the thunder broods and the lightnings flash, till it seems
that, instead of bearing relief to the fruits of the earth, this
dark cloud is going, with thunderbolt, and hail, and storm,
to shatter the scanty remnant that the drought has left
upon the earth, and so seems to threaten men with total
ruin : when behold, sudde'nly, drop by drop, this cloud
comes down in pure water, and gives drink to the thirsty
fields according to their need, resembling rather a thick
dew than an impetuous shower. And then we have good
reason to praise God when we see the gardens and the fields
grow green again, and greener than ever, the flowers again
coming forth-, and all the fruits and crops which could not
breathe in the heat, taking breath again, and renewing

Pious Exercises of a Christian Life. 83

for the poor sowers the hope of the feast of a plenteous
harvest.

Oh ! I have now given you, I think, a good idea of the
mystery of this great day. The garden of the infant
Church had remained already some time deprived of the
living water, qua est velutifons aguce salientis in vitam ceter-
nam ; that is, bereft of the sweet presence of its good Lord
and Master. The fear and dread of Jewish persecution had
dimmed these flowers, and withered and wasted all these
poor plants, so that they might well say, " I have lifted up
my hands to you to crave your help, because my soul,
without your grace, is like dry and barren land that can
bring forth nothing." Expandi maims meas ad te, aniitia
mea sicut terra sine aqua tibi. (Ps. cxlii.) All might cry thus
except that blessed lily, the holy Virgin, on whom, by a
special influence of Divine love, the dew of heaven con
tinued always to fall in superabundance.

They were all, then, together, offering up prayers to
obtain the dew of the Holy Ghost, the Comforter, when,
behold, this impetuous wind and this noise from heaven fill
them with fear, and make them more and more send up
sighs and prayers to the Divine Majesty. But this noise,
this wind, this violence, in place of terror, changed soon
into a soft rain of heavenly graces, which refreshed their
courage so sweetly, that henceforth they spoke no more of
dryness or aridity : for that happened to them which is
said of the just man by the holy King David — that he will
be like a tree planted by the running waters, which is
always verdant, and will bring forth its fruit in due season,
<Ps. i.)

Sermon for Whitsunday »

7*

84 Mystical Flora.

4. Sacraments.

CONFIRMATION.

Gifts of the Holy Ghost.

" There shall come forth a rod out of the root of Jesse/
says the prophet Isaias ; that is to say, the Blessed Virgin ;
and from the Virgin a flower, our Lord Jesus Christ ; and
upon this flower the Holy Spirit shall repose and com
municate to Him "the spirit of wisdom and of understand
ing, the spirit of counsel and of fortitude, the spirit of
knowledge and of godliness, and He shall be filled with the
fear of the Lord." (Isa. xi.) Thus the sacred humanity of
our Saviour is like a Divine flower upon which the Holy
Ghost has reposed to communicate to Him his seven gifts.
This is aptly represented to us by the gold candlestick
with seven branches, which hung before the Tabernacle of
the Old Testament, and which might be called a flower,
because these branches were arranged in the form of lilies.

2nd Sermon for Whitsunday.
PENANCE.

In order to wash away my past sins, I will accuse my
self of them courageously, and will not leave one that I
do not drive out. I will do all that I can to uproot them
entirely from my heart, particularly such and such faults
which give me most trouble. To do this well, I will con
stantly embrace all the means that will be recommended
to me.

Devout Life, part I. ch. 12.

Pious Exercises of a Christian Life. 85

Whilst our faults are in our hearts they are thorns ;
but, going forth by a voluntary confession, they are
changed into roses, sweet and fragrant. As our own
malice draws them into our hearts, so it is the goodness
of the Holy Ghost that drives them forth.

Letter 819.

I wish you knew me thoroughly. You would not cease
to have absolute confidence in me, but you would not
esteem me much. You would say : Here is a staff upon
which God wishes me to lean ; I am quite safe, since God
wishes this ; but the staff is worth nothing after all.

Letter to St. Chantal, October 28, 1608.

EUCHARIST.

Farewell, my dear daughter; the bell hurries me. I
am going away to the wine-press of the Church, to the
holy altar, where this sacred wine is constantly distilled
from the one delicious grape that our holy abbess [the
Blessed Virgin], like a heavenly vine, has happily produced
for us.

Letter to St. Chantal, February 21, 1606.

Just as several grains of wheat, pounded and worked
together, are made into a single loaf, which is composed
of all these grains, which, though they were before quite
separate from one another, are afterwards so joined and
united that they can never be separated again, or distin
guished apart, in the same manner the Christians of the

86 Mystical Flora.

early Church were so united, and had such fervent love for
one another, that their hearts and wills were all mingled
and confounded, but yet this holy fusion and commingling
were not any hindrance to them ; and this made this
bread, that was kneaded out of all these hearts, extremely
agreeable to the Divine majesty. And again, as we see
that out of many grapes, all pressed together, one wine is
formed, so that it is impossible afterwards to tell which
portion of the wine is formed out of such and such bunches
of grapes ; even so the hearts of these first Christians, in
which holy charity and affection reigned, were all one
mystical wine, composed of many hearts, like so many
different grapes. But that which caused so great a union
amongst them all was nothing else than frequent com
munion, and this coming to cease or to be rarely used,
holy love has come thereby to grow cold amongst Chris
tians, and has lost much of its force and sweetness.

Sermon for the Third Sunday of Lent.

If the most delicate fruit and those most easily spoilt,
such as cherries, apricots, and strawberries, can be kept
for a whole year by being preserved in sugar or honey, it
is no wonder that our hearts, although weak and foolish,
are saved from the corruption of sin, when they are
preserved by the incorruptible body and blood of the Son
of God, who is " sweeter than honey and the honeycomb.*
*

Devout Life, part II. ch. 2c.

Pious Exercises of a Christian Life. 87

THE HOLY MASS.

The Eternal Father receives the praises of others as
the odour of ordinary flowers ; but when He perceives the
glory and honour which our Saviour gives Him, He,
doubtless, exclaims: " Oh ! behold the perfume of my
Son's praises, like the odour of a field full of flowers that I
have blessed."

Love of God, book v. ch. n.

Prayer offered up in union with this Divine sacrifice
has unspeakable power, Philothea, so that thereby the soul
abounds in heavenly favours ; as if leaning on her Beloved,
who fills her so full with spiritual sweetness and perfume,
that she resembles a pillar of smoke of aromatical spices,
myrrh, and frankincense, and all the powders of the per
fumer, as it is said in the Canticle of Canticles (Cant. iii.
6). Make every effort, then, to assist every day at holy
Mass.

Devout Life, part n. ch. n.

MARRIAGE.

Marriage is a state that requires more virtue and con
stancy than any other. It is a perpetual exercise of
mortification, and will, perhaps, be so for you more even
than is usual. You must, therefore, prepare for it with
great care, in order that from this plant of thyme, in spite
of its natural bitterness, you may be able to draw the

88 Mystical Flora.

honey of a holy life. May the sweet Jesus be ever the
sugar and honey that will make your vocation sweet!
May He live and reign in our hearts for ever !

Letter 131 to a Young Lady*

VI.

TRIALS OF A CHRISTIAN LIFE.

I . Tribulations.

THIS life is such that we must eat more wormwood than
honey. But He for whom we have resolved to cherish
holy patience in the midst of all our troubles will give us
the consolation of his Holy Spirit in his own time.

Letter 867.

No one shall be crowned with roses who has not first
been crowned with the thorns of our Lord.

Letter 211.

As the juice of the vine, if left in the grape too long,
corrupts and is spoilt, so the soul of man, if left in its
pleasures and its voluptuousness, in its desires and long
ings, becomes corrupted; but, if crushed by tribulation,
it gives forth a sweet beverage of penance and love.

Sermon on the Resurrection of Lazarus.

7*rials of a Christian Lije. gg

How can we show our love for Him who has suffered
so much for us, if it is not amongst aversions, repug
nances, and contradictions ? We must thrust our heads
into the thorns of difficulties, and let our hearts be pierced
with the lance of contradiction. We must drink the gall
and gulp the vinegar, and, in fine, eat wormwood, since it
is God who wishes it.

Letter 125 to a Lady.

I will always take the part of Divine Providence, for it
does everything well, and disposes of all things for the
best What a happiness for this young girl to be taken
away from the world before malice had perverted her
understanding, and to have left this mire before she was
stained by it. Strawberries and cherries are gathered
before pears or oranges ; but this is because their season
requires it. Let God gather what He has planted in his
orchard ; He takes everything in due season.

Letter upon the Death of a Young Sister.

I have noticed the temptation. Alas ! my dear child,
we must have some temptation. That one sometimes em
barrasses the soul, but it never overthrows her, if she be a
little on her guard, and brave. Humble yourself greatly,
and do not be astonished. Lilies that grow amongst
thorns are the whitest; roses near a stream smell the
sweetest, and get the scent of musk. " What doth he know
that hath not been tried ?" (Ecclus. xxxiv. 9.)

Letters.

9° Mystical Flora.

Thorns, according to the common opinion, are not only
different, but quite opposed to flowers ; and it seems that
if there were none in the world, things would go much
better for it. For this reason, St. Ambrose thought that
only for sin there would not be thorns. But as there are
thorns, the good husbandman makes them useful, and
forms with them hedges and enclosures round fields and
round young trees, to serve as a protection for them
against animals. Thus the glorious Virgin, having her
share in all the miseries of the human race, except those
which tend immediately to sin, employed them very profit
ably for the exercise and increase of the holy virtues
of fortitude, temperance, justice and prudence, poverty,
humility, endurance, and compassion, so that they offered
no hindrance, but rather many occasions to heavenly love
to strengthen itself anew by continual exercise and pro
gress. In her heart Magdalen is not distracted from the
attention with which she receives the loving words of the
Saviour by all the ardour and solicitude that Martha may
have. She has chosen her Son's love, and nothing takes it
from her.

Love of God, book vii. ch. 14.

The less there is of a private interest in the practice of
virtues, the more does the purity of Divine love shine forth
in it. The child readily kisses his mother when she gives
him sugar, but it would be a sign that he loved her greatly
if he kissed her after she had given him wormwood or
chamomile.

Devout Life, part IV. ch. 14.

Trials of a Christian Life. gi

Just as the honey that is made from the flowers of the
thyme, a small and bitter herb, is the best of all, so the
virtue that is practised amid the bitterness of low and
abject tribulations is of all the most excellent.

Devout Life, part in. ch. 3.

The crown of the bride ought not to be softer than that
of the bridegroom. As the rose is among thorns, so is
my beloved among the daughters (Cant. ii. 2). It is the
natural place for this flower ; it is the fittest also for the
Spouse.

Letters.

Love your cross well, dear lady, for it is all golden if
you look at it with eyes of love. And if on one side you
see the love of your heart dead and crucified amongst
nails and thorns, you will find on the other a collection of
precious stones, wherewith* to compose the crown of glory
that awaits you, if, while waiting for it, you bear lovingly
the crown of thorns with your King, who has wished to
suffer so much before entering into his joy.

Letter 143.

I know that your sorrows have been increased of late,
and I have felt for you so much the more, although with
you I praise and bless our Lord for his good pleasure
which He fulfils in you, making you share in his holy cross,
and crowning you with his crown of thorns.

Letter 149.

92 Mystical Flora.

It is a good omen for this soul that she has suffered
many afflictions, for, having been crowned with thorns, we
must believe that she will be crowned with roses.

Letter 861.

God gives us great hopes that He is ours, and that
we shall one day be wholly his. These successes at the
beginning of our reformation, these fires, these irons, these
beds of pain, this lameness, these contradictions — what do
you think that all this is ? Signs of God's love, signs of
his good pleasure in us. He loves to rest upon the haw
thorn of our affections. We wear his holy livery ; let us
be faithful unto death, and He will crown us without doubt
in the kingdom of his glory.

Letter 75.

Plant Jesus Christ crucified within your heart, and all
the crosses in this world will seem to you roses.

Letter 96, April, 1622.

Do you know what the shepherds of Arabia do when
they see that a thunderstorm is coming on ? They take
shelter under the laurel trees, themselves and their flocks.
When we see that persecutions and contradictions threaten
us, we must retire with our affections under the shadow of
the holy cross, by a true confidence "that to them that
love God, all things work together unto good" (Rom.
viii. 28).

Letter no.

Trials of a Christian Life. 93

Consider the pains which the martyrs suffered of old
and those that so many persons are now enduring, beyond
measure much greater than yours, and say : Alas ! my
labours are consolations, and my sufferings are but roses,
compared with what is endured by those who, without help,
without alleviation, live in a continual death, overwhelmed
with afflictions tenfold greater than mine.

Devout Life, part in. ch. 3.

How blessed are those who rejoice in afflictions and
who change wormwood into honey !

Letter to St. Chantal, August 14, 1609.

2- Spiritual Desolations.

A great mistake into which many persons, especially
women, often fall, is to believe that the service which we
give to God without any relish or tenderness of heart, is
less agreeable to his Divine Majesty, since, on the contrary,
our actions are like roses, which, although they are more
beautiful when fresh, yet when dried have a stronger and
sweeter perfume, So, in like manner, our actions performed
with tenderness of heart are more agreeable to us who only
look for our own enjoyment, yet, if they are done with dry-
ness, they have more merit and value in the sight of God.
Yes, dear Philothea, in a time of dryness our will carries
us to the service of God as if by main force, and conse
quently it must be more vigorous and constant than in
the time of tenderness and sweetness.

Devout Life, part IV. ch. 14.

94 Mystical Flora.

Even when the rose is dried, it gives forth still a sweet
and pleasing perfume. This confirms what I have just
said of our Lord, who, although surrounded with crosses,
thorns, torments, and all kinds of afflictions in his passion
and death, sheds, nevertheless, a sweet perfume around
Him, to make us understand, that afflictions, interior dark
ness, and troubles of mind, which are sometimes so great
with the most spiritual persons and with those who profess
devotion, that they feel as though they were almost
entirely abandoned by God, are never capable of separat
ing them from Him, since they can always shed the
sweet perfume of a holy submission to his most holy will,
accompanied by an unalterable resolution never to offend
Him. All this is to be understood of the superior part of
the soul.

Sermon for the Eve of the Epiphany.

The fire seen by Moses on the mountain represented
holy love. And as these flames were fed amongst thorns,
so the exercise of sacred love is maintained more perfectly
amongst tribulations than in peace and contentment.

Letter, September 11, 16/0.

I love your advancement in solid piety. This advance
ment requires difficulties, in order that you may be exer
cised in the school of the cross, in which alone our souls
are brought to perfection. But I cannot help feeling that
motherly tenderness that makes parents desire sweetness
and comforts for their children. Be but courageous, my
dear daughter. It is not with spiritual rose-trees as with

Trials of a Christian Life. 95

those of our gardens. In the latter the thorns remain, the
roses pass away ; in the others the thorns will pass, the
roses will remain for ever.

Letter 144, to a Lady,

I see that all the seasons are to be found in your soul ;
for at one time you feel the winter of sterility, distractions,
disgust, and weariness ; at another time the dews of the
month of May, with the odour of the holy little flowers ;
and again, the summer glow of the desire to please our
good God. There remains only the autumn, of which, as
you say, you do not see many of the fruits. But it very
often happens that in threshing the corn and pressing the
grapes, we find them more productive than the harvest and
the vintage promised. You might wish it to be all spring
time and summer ; but no, my dear daughter, there must
be vicissitude in the world within as in the world without.

In heaven it shall all be a springtime of beauty, all an
autumn of enjoyment, all a summer of love. Winter there
shall be none ; but here winter is necessary for the exercise
of abnegation and of the thousand beautiful little virtues
which are practised in the time of barrenness. Let us
keep on always at a quiet little pace ; provided we have
the will, good and determined, we cannot but go on well.

i Letter to St. Chantal, February n, 1607.

If you have but little gold or incense to offer to our
Lord, you have at least myrrh, and I know He accepts it
willingly, as though this fruit of life wished to be preserved

96 Mystical Flora.

in the myrrh of bitterness as much at his birth as at his
death. In a word, Jesus glorified is beautiful, but although
He is always very good, yet it seems to me that He is still
more so at the time of his crucifixion.

Letter to Si. Chantal, January u, 1619.

VII.

DIVINE LOVE : ITS NOBLE PREROGATIVES AND SUBLIME

ASPIRATIONS.

i. Nature, Properties, and Object of Divine Love.

UPON the sacred tree of this commandment* depend
all the counsels, exhortations, inspirations, and other com
mandments as its flowers, and eternal life as its fruit ;
and everything that does not tend to eternal life tends to
eternal death. Great commandment, the perfect accom
plishment of which endures in eternal life, nay, is nothing
else than eternal life.

Love of God, book x. ch. I.

The will, then, has a very close suitableness with good.
This suitableness produces the complacency that the will
experiences in feeling and perceiving good. This com
placency moves and urges the will to good, this movement
tends to union, and lastly, the will thus moved, and thus
tending towards what is good, seeks all the means
•»

* To love God above all things.

Divine Love. 97

necessary for reaching to it. Now, generally speaking,
love comprehends all this together, as a beautiful tree,
whose root is the suitableness of the will to good: its foot,
complacency ; its trunk, movement ; the seeking, pur
suing, and other effects, its branches ; but union and joy
are the fruit.

Love of God, book i. ch. 7.

Basil, rosemary, marjoram, hyssop, cloves, cinnamon,
lemons, and musk, joined together unbroken, form a very
agreeable perfume by the mingling of their various scents,
but not nearly so good as the water distilled from them, in
which the sweetness of all these ingredients combines more
perfectly into a very exquisite perfume, that penetrates the
sense with a much keener delight than when their fra
grance is inhaled in the other way. Even thus love may be
fostered in unions in which both corporal and spiritual
affections are mingled together, but never in such perfec
tion as when minds and hearts alone, separated from all
sensual affections, are joined together in pure spiritual
love. For the fragrance of affections thus commingled is
not only sweeter and better, but more vivid, more active,
and more solid.

Love of God, book I. ch. 10.

Charity comprehends the seven gifts of the Holy
Ghost, and resembles a beautiful flower-de-luce, which has
six leaves whiter than snow, and in the middle the pretty
little golden hammers. This gift of wisdom produces in
our hearts a loving relish and delight in the goodness of

8

9 8 Mystical Flora.

the Father, our Creator, in the mercy of the Son, our
Redeemer, and in the sweetness of the Holy Ghost, our
Sanctifier.

Love of God, booJc xi. ch. 15.

The glorious St. Paul says : " The fruit of the Spirit is
chanty, joy, peace, patience, benignity, goodness, longani
mity, mildness, faith, modesty, continence, and chastity"
(Gal. v. 22, 23). But see, Theotime, how this Divine apostle,
counting these twelve fruits of the Holy Ghost, puts them
down as a single fruit; for he does not say, "The fruits
of the Spirit are charity, joy," &c., but only " ft& fruit of
the Spirit." Now here is the mystery of this manner of
speaking: " The chanty of God is poured forth in our
hearts by the Holy Ghost, who is given to us" (Rom. v,
5). Yes, charity is the one fruit of the Holy Ghost, but
because this fruit has an infinite number of excellent
properties, the Apostle, who wishes to exhibit some of
them by way of sample, speaks of this single fruit as if it
were many, on account of the multitude of properties which
it contains in its unity. On the other hand, he speaks of
all these various fruits as one fruit, because of the unity in
which this variety is comprised. So, too, one who would
say that the fruit of the vine is the grape, wine, brandy,
and the drink "that cheers the heart of man" (Ps. ciiL
15), would not mean that these were fruits of different
kinds, but merely that though it is only one fruit, it has,
nevertheless, many different qualities, according to the
various ways in which it is employed.

Love of God, book xi.e£. 19.

TV • T
JJivine Love.

We are forced, in order to speak of God at all, to use a
great number of names, saying that He is good, wise,
almighty, true, just, holy, infinite, immortal, invisible!
And, indeed, God is all this together, because He is more
than all this— that is to say, all this He is in a manner so
pure, so excellent, and so exalted, that in one simple per
fection He has the virtue, strength, and excellence of
every perfection.

Thus the manna was one food, which comprised in
itself the taste and virtue of all other food, so that one
could say that it had the taste of lemons, melons, grapes,
plums, and pears. But it would have been truer to say that
it had not all these flavours, but a single flavour, which was
its own, and which, nevertheless, united all that could be
agreeable and desirable in the various other flavours;
Jike the dodecatheos plant, which, Pliny says, cured all
kinds of diseases, and yet was neither rhubarb, nor senna,
nor rose, nor betony, nor bugloss, but one simple herb,
that in its simplicity had as much strength as all the other
medicines put together.

O abyss of Divine perfections, how wonderful Thou
art to possess within Thee in one perfection the excellence
of all perfections, and this in so excellent a fashion that no
one can understand it but thyself!

Love of God, book II. ch. I.

The sun looks at a rose, along with a thousand millions
of other flowers, just as much as if he looked at the rose
alone. And God, though He loves a countless number of

8 *

T oo Mystical Flora.

other souls, does not pour out his love upon one soul
less than if He loved that soul alone, since the force of his
love does not diminish according to the multitude of rays
that it sends forth, but remains always full in its own
immensity.

Love of God, booJc x. ch. 14.

2. Marvellous Effects of Divine Love.

All ought to serve charity, but she to serve no one, not
even her beloved, of whom she is not the servant but the
spouse. From her, therefore, we must learn the proper
order in the exercise of the counsels, for to some she will
prescribe chastity, and not poverty ; to others obedience,
and not chastity ; to some fasting, but not alms-giving; t°
others alms-giving, but not fasting ; to some solitude, and
not the care of souls ; and to others intercourse with the
world, and not solitude. In fine, she is the sacred stream
by which the garden of the Church is made fruitful ; and
although she has herself only one colourless colour, yet
the flowers she produces have each its different colour.
She makes martyrs more crimson than the rose, virgins
whiter than the lily ; to some she gives the delicate violet
of mortification, to others the orange blossoms of marriage,
employing in various ways the holy counsels for the per
fection of the souls that are so happy as to live under her
guidance.

Love of God, book vni. ch. 6,

Divine Love. 101

Nearly all the plants with yellow flowers, and even
wild chicory, which has blue flowers, turn themselves
always towards the sun, and follow his course. But
the heliotrope turns not only its flowers, but even all its
leaves, according to the course of this great luminary. In
like manner, all the elect turn the flowers of their hearts,
which is obedience to the commandments, towards the
Divine will. But souls that are greatly possessed by holy
love do not only keep their gaze fixed on the Divine good
ness by obedience to the commandments, but also by the
union of all their affections, following the course of this
Divine sun in all that He commands, counsels, or inspires,
without any reserve or exception whatsoever.

Love of GoJ, look vm. ch. 13.

Nazareth meansy&ewr. Oh ! how well this city repre
sents to us religious life. For what is religion, if not a
house, or city, thickly strewn with flowers, since all the
things that we do (when we live according to its rules and
statutes) are so many flowers. Our mortifications, humili
ations, prayers— in a word, all the exercises we practise—
what are they but acts of virtue, which are like so many
beautiful flowers, that send up a perfume extremely sweet
before the Divine Majesty? Therefore, we may well say
that religion is a garden all sown with flowers, very
pleasing to the sight, and very salutary to those who wish
to inhale their fragrance.

/Sermon for the Annunciation*

102 Mystical Flora.

We may justly apply to religious persons what Jere-
mias said of the figs which God showed him in a mys
terious vision : " The good figs very good, and the bad
figs very bad" (Jerem. xxiv. i).

Letter to Clement VIII.

Know, my dear children, that if a grain of corn thrown
on the ground does not die, it remains alone; but if it
rots it will bring forth a hundredfold. Our Lord's word
is here very clear, his holy mout h having itself pronounced
it. Consequently you who wish to wear the habit, and
you who aspire to holy professions, examine carefully
more than once if you are sufficiently resolved to die to
yourselves, and to live only for God.

2Oth Conference upon Religious "Professions.

As the olive tree, planted close to the vine, gives it its
flavour, so charity communicates her perfection to the
other virtues with which she comes in contact. But it is
also true, that if the olive is grafted on the vine, it not
only flavours it, but also gives it some of its juice. Do
not then content yourself with having charity and the
exercise of the different virtues along with it, but take care
that it may be by it and through it that you practise those
virtues, so that they may be justly attributed to it.

Love of God* book xil. ch. 8.

Divine Love. 103

There are some virtues that, by reason of their natural
alliance and correspondence with chanty, are much more
capable of receiving the precious influence of Divine love,
and consequently the communication of its dignity and
value. Amongst these are faith and penance, which,
together with charity, regard God immediately; and re
ligion, with penance and devotion, which concern them
selves with the honour and glory of the Divine Majesty.
For these virtues have so close a reference to God, and
are so susceptible of receiving the impressions of heavenly
love, that to make them participate in the holiness of that
love, they only need to be near it — that is to say, in a
heart that loves God. Thus, to give grapes the flavour of
the olive, it is only necessary to plant the vine amongst
olive trees. For without touching each other at all,
merely growing side by side, these plants make an ex
change of their qualities, so great is their mutual sympathy
and fitness for one another.

Love of God, book xi. ch. 3.

All flowers, except a few of an abnormal nature,
rejoice, open out, and grow beautiful at the sight of the
sun, through the vital heat which they receive from its
rays. But all yellow flowers, and, above all, those that
the Greeks called heliotrope, and we call sunflower, not
only rejoice at the sight of the sun, but follow with loving
fidelity the attraction of its rays, gazing at the sun, and
turning towards it from its rising to its setting.

Thus all the virtues receive a new lustre and excellent
dignity from the presence of Divine love. But faith, hope,
fear of God, penance, piety, and all the other virtues that

IO4 Mystical Flora.

of themselves tend particularly to God and to his honour,
receive not only the impression of Divine love, by which
they are raised to a high value, but they lean altogether
towards Him, associating themselves with Him, following
and serving Him on all occasions. For, in fine, dear
Theotime, the Word of God attributes a certain power of
saving, sanctifying, and glorifying to faith, hope, piety, fear
of God, and penance, which shows us that these are very
precious virtues, and that when exercised in a heart which
has the love of God, they make it more fruitful and holy
than other virtues, which of their own nature have not so
great an affinity with Divine love.

Love of God, book xi. ch. 3.

I have seen at Tivoli, says Pliny, a tree grafted in
every possible manner of grafting. It bore all kinds of
fruit, for on one branch there were cherries, on another
nuts, and on others grapes, figs, pomegranates, apples,
pears — in fact, every sort of fruit. This was wonderful,
dear Theotime, but it is much more wonderful still to see
in a Christian man Divine love, upon which all virtues are
grafted, so that as one might r;ay of that tree of Pliny's,
that it was a cherry-tree, apple-tree, nut-tree, or pear-tree,
so we may say that charity is patient, meek, valiant, and
just, or rather, it is patience, meekness, and justice itself.

But the poor tree of Tivoli did not last long, as Pliny
himself tells us, for this great variety of production soon
exhausted its vital sap, and dried it up, so that it died.
Divine love, on the contrary, is strengthened and invigo
rated, so as to produce finer fruit by the exercise of all

Divine Love. 105

virtues ; nay, as the holy Fathers remark, it is insatiable in
the affection it has for producing fruit, and never ceases
urging on the heart wherein it abides.

Love of God, book xr. ch. 5.

The fruit of a grafted tree is always according to what
has been grafted upon it. If the graft is from an apple tree,
it will produce apples ; if from a cherry tree, it will produce
cherries ; but, nevertheless, the fruit always keeps the
flavour of the trunk. In the same way, Theotime, our
actions take their name and their species from the particu
lar virtues from which they spring; but from holy charity
they take the flavour of their holiness, for charity is the
root and source of all holiness in man. And as the stock
communicates its flavour to the fruit produced by the
engrafting in such a manner that each fruit still preserves
the natural quality of the graft from which it springs, thus
also charity infuses its own excellence and dignity into the
acts of all other virtues ; but, nevertheless, it leaves to each
of them the special value and goodness which it has of its
own nature.

Love of God, book xi. ch. 5

All flowers lose their brightness and grace during the
darkness of the night ; but in the morning, when the sun
makes these flowers visible again and beautiful, it does not
render them, nevertheless, equal in their grace and beauty;
and its light, spread equally over all, makes them bright

io6 Mystical Flora.

and shining in unequal degrees, according as they are
more or less susceptible of the effects of its splendour.
The sunshine, falling equally on violet and rose, will yet
never make the beauty of the violet equal to the beauty of
the rose, nor the daisy's grace equal to the lily's. But still
if the light of the sun be very clear as it falls on the violet,
and darkened with mists when falling on the rose, then,
doubtless, it will render the violet more pleasing to the eye
than the rose. Thus, my dear Theotime, if with equal charity
one person suffers a martyr's death, and another the hunger
of fasting, who does not see that the value of this fast will
still not be equal to that of martyrdom ? No, Theotime, for
who would dare to say that martyrdom in itself is not
more excellent than fasting ? But if it is more excellent,
chanty entering into it does not take away the excellence
which it possesses, but rather perfects it, and so leaves t<z
it the superiority which it naturally has over fasting.
Certainly no man of sense will put nuptial chastity on a
par with virginity, nor the good use of riches with the
entire renouncement of them. And who would dare to say
also, that charity superadded to these virtues takes away
their properties and privileges, since charity has not an
influence destroying and impoverishing, but rather sancti
fying, vivifying, and enriching all that it finds of good in
the souls that it governs. Thus heavenly love is so far
from depriving the various virtues of the pre-eminence and
dignity which they naturally possess, that, on the contrary,
having this property of perfecting the perfections it meets
with, in proportion as the perfections are greater, heavenly
love raises them to higher and higher perfection • as the

Divine Love. 107

sugar in preserves seasons all fruits with its sweetness, but
still leaves them unequal in flavour, according to the
natural taste of the fruit, and never makes peaches or nuts
so sweet or so agreeable as plums or apricots.

Love of God, look XT. ch. 5.

As in Arabia Felix not only aromatic plants, but ail
the rest, smell sweetly, sharing in this happy property, sc
in the soul that is inflamed by charity, not only the works
that are excellent of their own nature, but even the smallest
actions share in the influence of holy love, and are a good
odour before the majesty of God, who, in consideration of
these works, augments holy charity.

Love of God, book in. ch. z

Now, it is no wonder that holy love, being the king of
virtues, has nothing, either great or small, that is not
amiable ; just as balsam, the prince of aromatic trees, has
neither bark nor leaf that is not odoriferous. And what
could love produce that would not be worthy of love, and
tend to love?

Love of God, book in. ch. 2.

One of the properties of friendship is that it makes our
friend and everything good that is in him agreeable to us.
Friendship spreads its grace and favour over all the
actions of him whom we love, however little susceptible
they may seem of such a charm. The harshness of friends

io8 Mystical Flora.

is sweetness ; the sweetness of enemies is harsh and bitter.
All the virtuous works of a soul that is God's friend are dedi
cated to God. For when a heart gives itself away, does it
not give everything that belongs to it ? When a person
gives a tree, does he not give also the leaves, the flowers,
and the fruits ? " The just shall flourish like a palm-tree :
he shall grow up like a cedar of Libanus. Planted in the
house of the Lord, they shall flourish in the courts of the
house of our God" (Ps. xci. 13, 14). Since the just man
is planted in the house of our God, his leaves, flowers, and
fruit grow there, and are dedicated to the service of the
Divine Majesty. He is like "a tree planted near the
running waters, which shall bring forth its fruit in due
season, and his leaves shall not fall off" (Ps. i. 3). No,
not only the fruits of charity and the flowers of the works
which she orders, but even the leaves of the moral and
natural virtues draw a special richness from the love of the
heart that produces them.

Love of God, book xi. ch. 2.

As the rainbow, touching the aspalathus, deprives it of
its own peculiar perfume, but gives it a more exquisite one,
so when Divine love touches our passions, it takes away
their earthly object, and gives them one that is heavenly.
Our appetites may be made spiritual if, before earing, we
thus excite a motive of love : " Ah ! no, Lord ; it is not to
please this wretched creature, nor to appease this appetite,
that I now seat myself at table, but in order, according to
thy providence, to maintain this body, which Thou hast
Driven to me, subject to this misery ; yes, Lord, for so it

Divine Love. 109

hath seemed good to Thee" (Mat. xi. 26). If I hope for a
friend's assistance, may I not say, " Thou hast so arranged
our lives, O Lord, that we must ask for help and comfort
from one another; and because it pleases Thee, I will
apply to this man whose friendship Thou hast given me
for this purpose." Is there any just subject of fear : " You
wish me to be afraid, O Lord, so that I may take all proper
means of avoiding this inconvenience. I will do so, Lord,
because such is thy good pleasure." If the fear is excessive:
" O God, Eternal Father, what need we, thy children, fear?
What danger could come upon the little chickens sheltered
under thy wing ? Come, then, I will do what is right to
avoid this evil, of which I stand in such dread ; but after
that, Lord, <I am thine, save thou me' (Ps. cxviii. 94);
and no matter what may happen, I will accept it willingly,
because such is thy good will." Oh, holy and sacred
alchemy ! O Divine solvent, by which all the metals of
our passions, affections, and actions are converted into the
pure gold of heavenly love.

Love of God, book xi. ch. 20.

3. Mystical Transports of Divine Love.

The herb aproxis, as we have said elsewhere, is so
easily attracted by fire, that even when at a great distance
it draws the flame immediately towards it, and burns away
rapidly, catching fire not only from the heat, but from the
mere light of the flame which is presented to it. When
this great attraction, then, has united it to the fire, might
it not say, if it knew how to speak : " My beloved fire is

1 1 o Mystical Flora.

mine, because I have drawn it to myself, and I rejoice in
his flames. And I am his, for if I attracted him to me,
he has -reduced me to himself, because he is stronger
and more noble than I am ; he is my fire, and I am his
herb; I attract him, and he burns me." Thus when our
hearts have placed themselves in the presence of the Divine
bounty, and have drawn within themselves the Divine per
fections by the delight they take in them, they may say with
truth : " The goodness of God is all mine, because I rejoice
in his excellence, and I am all his, since his good pleasure
possesses me." Our souls, like Gideon's fleece, are filled
with a celestial dew. And this dew is for the fleece,
because it has fallen upon it, and in return the fleece is for
the dew, because it is steeped in it, and derives its worth
from it.

Love of God, book v. ch. 3.

:'Let my beloved come into his garden," says the
Spouse of the Canticles, " and eat the fruit of his apple
trees" (Cant. v. i). Now, the Divine Spouse comes into
his garden when he comes into a devout soul, for since
his delight is to be with the children of men (Prov.
viii.), where can He repose better than in the soul that He
has made to his own image and likeness ? In this garden
He Himself plants the loving delight that we have in his
goodness, and on which we feed our souls. As his good
ness delights and feeds itself on our complacency, so in
turn our complacency is increased by the pleasure that
God feels in seeing that our pleasure is in Him. This
mutual pleasure forms a love of incomparable complacency,

Divine Love. m

by which the soul, the garden of the Spouse, from whose
goodness it possesses the apple trees of delight, gives to
Him the fruit thereof, since He is pleased with the com
placency the soul feels in Him. Let us, then, draw God's
heart within our own, and He will fill them with his most
precious balm.

Love of God, look v. ch. 2.

Nature has so ordained that the heart of the mother,
by its warmth within her bosom, should make the milk with
which she nourishes her child; and so the mother's heart is
truly the nurse of the child, feeding it with this milk, which
is the food of love. " Thy breasts are better than wine "
(Cant. i. 3). Remark, Theotime, that this comparison
between milk and wine, made by the Divine Spouse, seems
so true, that she is not content with making it once but
repeats it three times. Wine is the milk of the grape, and
milk is the wine of the breast. The holy Spouse calls her
beloved a grape, but a grape of Cyprus, that is to say, of a
most delicious perfume. Moses said that the Israelites
might drink the purest blood of the grape (Deut. xxxii. 14);
and Jacob describing to his son Juda the fertility of his
portion of the Promised Land, prophesied under this figure
the true happiness of Christians, saying that the Saviour
would wash his robe, which means the Church, " in the
blood of the grape" (Gen. xlix.), that is to say, in his own
most precious blood. Now, blood and milk resemble one
another as closely as verjuice and wine; for as the verjuice,
ripened by the heat of the sun, changes colour and
becomes a pleasant wine, so blood, seasoned by the

, j 2 Mystical Flora.

warmth of the heart, takes a beautiful white colour, and
becomes a nourishment suitable for the most tender

infants.

Milk, which is a soothing and loving- food, represents the
science of mystical theology, that is to say, the sweet relish
which springs from the loving complacency that the mind
receives when it meditates upon the perfections of the
Divine goodness. But wine signifies ordinary and acquired
science, which is drawn by force of speculation out of the
wine-press of divers arguments and disputations. Now
the milk that we draw from the breasts of the charity of
our Lord, are worth incomparably more than the wine that
we draw from human reasonings. For the milk has its
origin in celestial love, which prepares it for its children
before they think of it. It has a pleasing and delightful
taste, its odour surpasses all perfume, it makes the breath
sweet and fresh as of a new-born infant ; it gives a joy
without excess, and intoxicates without stupifying ; it does
not take away our senses, but exalts them.

Love of God, book V. ch. 2.

It was this love (of condolence), Theotime, that drew
the stigmata upon the loving and seraphic St. Francis, and
the burning wounds of our Saviour upon the loving and
angelic St.; Catherine of Sienna, loving complacency
having sharpened the points of sorrowful compassion, as
the honey renders the bitterness of wormwood more
sensible and penetrating, whereas, on the contrary, the
sweet perfume of the rose is dulled and deadened by

Divine JLove* 113

garlic planted near the rose-trees. For, as the loving-
complacency that we feel in the love of our Saviour makes
us feel more profound compassion for his sufferings, so,
on the other hand, passing from compassion for his
sorrows to complacency in his love, the joy is all the more
ardent and more exalted. Then are exercised the pain of
love and the love of pain. Then loving condolence
and dolorous complacency, like Esau and Jacob (Gen.
xxv. 22), strive which will make the greatest efforts, throw
the soul into marvellous agonies and convulsions, and
produce an ecstasy painfully loving and lovingly painful.
Thus those great souls, St. Francis and St. Catherine, felt
a wonderful love in their sufferings, and inconceivable
sufferings in their love, while they were marked with the
stigmata, feeling a joyful love in enduring for their Friend,
what our Lord felt in a supreme degree upon the tree of
the cross. Here arises the precious union of our hearts
with God, which, like a mystical Benjamin, is at once a
child of pain and of joy (Gen. xxxv. 18). It would be im
possible to say, Theotime, how ardently our Lord longs to
enter into our hearts by this love of dolorous complacency

Love of God, book v. ch. 6.

A soul wastes away through pleasures, and a diversity
of pleasures dissipates it, and hinders it from applying itself
attentively to the pleasure it ought to take in God. The
true lover has hardly any happiness except in the beloved.
Thus all things were vile and worthless to St. Paul (Philip,
iii. 8), when compared with his Saviour, and the Divine
Spouse is all for her Beloved alone. " My beloved to me,

0

114 Mystical Flora.

and I to him" (Cant. ii. 16). If a soul which is absorbed
in this holy affection meets with creatures, however excel
lent, were they even angels, she stays not with them,
except as far as is necessary to be aided in her search.
" Tell me, I conjure you, have you seen Him whom my
soul loveth" (Cant. iii. 3). The glorious lover, Magdalen,
met the angels at the sepulchre, who, doubtless, spoke to
her like angels — that is to say, very sweetly — wishing to
comfort her in her sorrow ; but she was so plunged in
grief, that she took no pleasure either in their sweet words,
or in the brightness of their robes, or in the heavenly
grace of their bearing, or in the amiable beauty of their
countenances; but, all bathed in tears, " they have taken
away my Lord," she said, "and I know not where they
have laid Him" (John, xx. 13) ; and turning, she sees her
sweet Saviour, but in the form of a gardener, and her
heart is not contented, for, all full of the love of her dead
Master, she does not wish for garden-flowers or gar
dener. Within her heart she bears the cross, the nails,
the thorns ; she is seeking her crucified Saviour. Oh !
good gardener, she says, if perchance you have planted
my well-beloved, my dead Lord, as a lily trampled
and withered, amongst your flowers, "tell me quickly,
and I will take Him away" (John xx. 15). But He no
sooner calls her by her name than, melting away with joy,
"Oh, my God!" she says; "my Master!" Nothing, in
sooth, could calm her down. She cannot be at rest with
the angels, nor even with her Saviour, unless He appears
in the form in which He ravished her heart. The wise men
from the East cannot content themselves in the beauty of

Divine Love. n^

the city of Jerusalem, nor in the magnificence of Herod's
court, nor in the brightness of the star; their hearts search
for the little cave and the little Infant of Bethlehem.
The mother of fair love and her holy spouse cannot rest
amongst relations and friends; they go on still, "seeking
m sorrow" the only object of their complacency. The
longing to increase this holy complacency cuts off all other
pleasure, in order that the soul may enjoy more perfectly
that to which the Divine goodness excites her.

Love of God, book v. ch. 7.

The soul that is strained and pressed by the desire of
praising the Divine goodness more than she can, after
many efforts goes outside oftentimes herself to invite all
creatures to help her in her purpose. Thus the heavenly
spouse, feeling herself fainting away with the violent
efforts that she made to bless and magnify the beloved
King of her heart, cried out to her companions: "This
Diving Spouse has brought me into his wine-cellars"
(Cant. li. 4;, by contemplation, making me taste the incom
parable delights of the perfection of his excellence ; and I
am so holily inebriated by the complacency I feel in this
abyss of beauty, that my soul languishes, wounded to
death by the loving desire which presses me to praise for
ever such transcendent goodness. Ah ! come, I beseech
of you, to the succour of my poor heart ; sustain it with
grace, prop it up with all sorts of flowers, compass it round
about with apples, else it will fall fainting and languishing
away (Cant. ii. 5;. This holy complacency draws the
Divine sweetness into the heart, which is filled with so

9 *

1 1 6 Mystical Flora.

burning a love as to be wholly lost in its vehemence. But
the love of benevolence makes our hearts go out from
themselves, and exhale delicious perfume — that is, every
species of holy praise ; and yet being unable withal to
mount as high as they would desire, "Oh!" they cry,
" oh ! that all creatures would contribute the flowers of
their praise and the apples of their thanksgiving, their
glory and adorations, so that on all sides we might feel
perfumes shed around for the glory of Him whose infinite
sweetness surpasses all honour, and whom we can never
worthily magnify."

Love of God, book v. ch. 9»

Myrrh produces its tirst liquid as it were by perspira
tion ; but in order that it may yield all its juices, it is
necessary to aid it by an incision. In the same way the
Divine love of St. Francis appeared in all his life as a sort
of exhalation arising from him, for in all his actions he
breathed nothing but this holy love ; but in order to dis
play entirely the incomparable abundance of that love, the
heavenly seraph came to wound him. And to the end
that men might know that his wounds were wounds of
heavenly love, they were made, not with iron, but with
rays of light. O true God, what loving agonies and what
agonising love ! For not only then, but all the rest of his
life, this poor Saint dragged himself along, languishing
like one sick of love.

Love of God, book vi. ck* 15-

Divine Love. 117

The blessed mother Theresa says admirably that when
the union of the soul with God has reached such perfec
tion as to hold us attached to our Lord, it nowise differs
from rapture and suspension of spirit ; but that, when it is
brief, it is called only union or suspension, while, if long,
it is called rapture or ecstasy : so much that in effect the
soul attached to her God so firmly and so closely that she
cannot be easily taken from Him, is no longer in herself,
but in God, even as a body crucified is no longer in itfjelf,
but on the cross, and as the ivy clinging to the wall is no
longer in itself, but in the wall.

Love of God, book vii ch, 3.

Just as mariners setting sail with a favourable wind in
good weather never forget withal the cables, anchors, and
other things necessary in rough weather and in storms ; so,
too, although the servant of God may enjoy the repose and
sweetness of holy love, he ought never to be without the
fear of the Divine judgments, in order to use it amid the
storms and assaults of temptation. Again, as the rind of
an apple, which is of little value in itself, serves, neverthe
less, greatly to preserve the apple which it covers, so
servile fear, which is so little worth in itself with regard to
love, is yet very useful in preserving love during the
perils of this mortal life. And as in giving a pomegranate,
we give it for the sake of the grains and delicious juice
that it holds within, yet we also give the outer rind along
with it; so the Holy Ghost, amongst its other gifts,
bestows the loving fear of God upon the souls of the elect,

1 1 8 Mystical Flora.

so that they may fear God as their Father and Spouse, and
gives them also a servile and mercenary fear as an appen
dage of the other, which is much more excellent.

Love of God, book xi. ch. 17.

4. Consolations and Promises of Divine Love.

Divine love is like the plant which we call angelica,
whose root is as sweet-smelling and as useful as its stalk
and its leaves.

Treface to the Treatise on the Love of God.

Now love is called a fruit because it delights us, and
we enjoy its delicious sweetness as a true apple of Para
dise, gathered from the tree of life, which is the Holy
Ghost grafted upon our human minds, and dwelling within
us by his infinite mercy.

Love of God, book xr, ch. 20.

In fact, holy love is a virtue, a gift, a fruit, and a
beatitude. As a virtue, it makes us obedient to the
interior inspirations that God gives us by his command
ments and counsels, in the execution of which we practise
all virtues, of which love is the virtue of all virtues. As a
gift, love makes us pliant and amiable to our interior in
spirations, which are, as it were, the commandments and
secret counsels of God, in the execution of which we employ
the seven gifts of the Holy Ghost, whereof love is the gift of
gifts. As a fruit, it gives us a relish and an extreme
pleasure in the practice of a devout life, which requires the

Divine Love.

twelve fruits of the Holy Ghost, and for this reason it is
the fruit of fruits. As a beatitude, it makes us take as a
great favour and singular honour the affronts, slanders,
reproaches, and insults, which the world offers to us, and it
makes us renounce and reject all other glory but that which
proceeds from our beloved Crucified Saviour, for whom we
glory in abjection, abnegation, and the annihilation of
ourselves, wishing no other sign of majesty than the thorny
crown of the Crucified, the sceptre of his reed, the robe of
scorn which they put upon Him, and the throne of the
cross, on which loving, holy souls have more contentment,
joy, glory, and happiness, than ever Solomon had on his
ivory throne.

Love, therefore, is often represented by the pome
granate, which, drawing its properties from the tree, can be
called the virtue of the tree, as it seems also to be its gift
which it bestows upon man, and its fruit, since it is eaten to
please man's taste; and finally, it is the glory, so to speak,
and beatitude of the tree, since it bears the crown and
diadem.

Love of God, book xi. ch. ig,

There is a certain herb, which, if chewed, imparts so
great a sweetness, that they who keep it in their mouth
cannot hunger or thirst. Even so, those to whom God
gives his heavenly manna of interior sweetness and con
solation, can neither desire nor accept worldly consolations
with any real zest or satisfaction. It is a little foretaste of
eternal blessedness, which God gives to those who seek
Him ; it is the sugar-plum which He gives to his little

1 20 Mystical Flora.

children to attract them; it is the cordial which He
presents to them to strengthen their hearts ; it is some
times also the pledge and earnest of the eternal rewards

Devout Life, part IV. ch. 14.

Those who hold in their mouths a certain herb called
scitica, feel neither hunger nor thirst, it satisfies them so
completely, and yet they never lose their appetite, it
nourishes them so deliciously. When our will has found
God, it rests in Him, taking in Him a sovereign com
placency, and nevertheless, it fails not to exercise the
movement of desire : for as it desires to love, it loves also
to desire ; it has the desire of love and the love of desire.
The heart's repose does not consist in remaining motionless,
but in needing nothing. It lies not in having no motion
but in being under no necessity to move.

Love of God, book IV. ch. 3.

Nothing makes one find chamomile so bitter as to take
honey beforehand. When we come to relish Divine
things, it will be no longer possible for the things of this
world to excite our appetite.

Letter 1 14.

You have surfeited yourself with worldly pleasures : no
wonder that spiritual delights are repulsive to you. " To
the overfed dove even cherries are bitter," says the old
proverb ; and our Lady says, " He hath filled the hungry

Divine Love. 121

with good things, but the rich He hath sent empty away."
They who abound in worldly pleasures are incapable of
such as are spiritual.

Devout Life, book IV. ch. 14.

The pomegranate, by its bright, red colour, by the
number of its closely serried grains, and by its beautiful
corolla, aptly symbolises, says St. Gregory, holy charity,
which is all crimson in the ardour of its love for God,
adorned with a variety of virtues, and bearing the crown
of the everlasting recompense. But the juice of the pome
granate, which is, we all know, very agreeable to both the
sick and the healthy, is so mixed up with bitterness and
sweetness, that it is hard to tell whether it pleases the
palate by its sweetish bitterness or by its bitter sweetness.
Just so, Theotime, love is bitter-sweet, and as long as we
are in this world its sweetness is never perfectly sweet,
because love itself is never perfect, and never purely and
perfectly sated and satisfied. Nevertheless, love is even
here exceedingly pleasing, its bitterness rendering more
delicate the suavity of its sweetness, while its sweetness
makes more keen the charm of its bitterness.

Love of God, book VI. ch. 13.

Oh! let us love perfectly this Divine being, who
prepares for us so much sweetness in heaven. Let us be
all for Him; and let us journey on, night and day, through
thorns and roses, to reach this heavenly Jerusalem.

Letter 213 to St. ChantaL

122 Mystical Flora.

My beloved, says the spouse of the Canticles, is to me
a bundle of myrrh. I will take Him and place Him in the
midst of my heart and my affections, so that the drops of
this myrrh, falling upon them, will make them strong and
firm amidst all tribulations.

Sermon for 2nd Sunday after Epiphany.

It will come, the hour of consolation, and then, with
unspeakable sweetness of soul, you will lay your interior
open before the Divine Goodness, which will change your
rocks into streams of water, your serpent into a rod, and
all the thorns of your heart into roses, and the richest of
roses, which will refresh your spirit with their sweetness.

Letters.

Take care, if there come to you some inward relish or
caress of our Lord, not to attach yourself to it. It is like
the sweet ingredients that the apothecary puts in the bitter
dose for the sick person. The sick person must swallow
the bitter medicine for his health's sake, and, though the
apothecary may sweeten it thus, the patient must feel
afterwards the bitter effects of the medicine.

Conference 20.

Though the palm is the prince of trees, it is yet the
humblest. It shows this by hiding its flowers in spring
time when all other trees let theirs be seen, and by only
allowing them to appear in the great heats. The palm
keeps its leaves shut up in pouches made in the form of

Divine Love. 123

cases or sheaths. All &is represents to us very well the
difference between souls that aim at perfection and other
souls that do not, the difference between the just and those
who live according to the world; for worldings and
earthly men, who live according to the ways of earth, as
soon as they have some good thought, or some idea that
seems to them worthy of being esteemed, or if they have
some virtue, are never at rest till they have exhibited it,
and made it known to everyone they meet. Wherein they
run the same risk as the trees which are very early in
sending out their leaves in the spring, like the almond-
trees : for if, perchance, the frost surprises them, they
perish, and bear no fruit.

Worldly persons, who so lightly allow their flowers to
open out in the spring-time of this mortal life, by a spirit of
pride and ambition, run always a great risk of being caught
in the frost, which will make them lose the fruit of their
actions. The just, on the contrary, keep all their flowers
enclosed in the sheath of holy humility, and do not, as far
as they can, allow them to appear until the time of great
heat : when God, the Divine Sun of justice, will come to
warm their hearts in eternal life, where they will bear for
ever the sweet fruit of happiness and immortality.

Virtues of St. Joseph, igth Conference.

We are like coral, which, in the place of its origin, the
ocean, is a pale green shrub, weak and pliable ; but once
it is taken out of the depth of the sea, as out of the womb
nf its mother, it becomes almost a stone, and changes

1 2 4 Mystical Flora.

trom green to a rich red. Thus when we are immersed in
the sea of this world, the place of our birth, we are subject
to extreme vicissitudes, and pliable on every hand — on the
right, to heavenly love by inspiration; on the left, to
earthly love by temptation. But if once drawn out of this
mortality, we have changed the pale green of our timorous
hopes into the rich red of secure enjoyment; never more
shall we be changeable, but shall abide for ever fixed in
love eternal.

Love of God, look iv. ch. I.

St. Gregory the Great, wishing in his Dialogues to tell
us of the marvellous things of the other world, makes use
of these words : Imagine to yourself, he says, a woman who
is cast into a dark prison just before the birth of her child,
and, after he is born, is condemned to remain there the
rest of her days, and there to bring up her child. When
this child is growing up, his poor mother, wishing to make
him understand the beauty of the hills covered with a great
variety of fruits, oranges, lemons, pears, apples, and so
forth, shows him a few leaves of these trees, and says to
him: " My child, these trees are covered with leaves like
this." Then, showing him an apple or an orange, which
she holds in her hand, " And they are laden with fruits
like this; are they not fair to see?" she says. Yet the
child knows not what all this means, but remains still in
his ignorance, unable still to understand, from what his
mother says to him or shows to him, how all these things
are made, such a mere nothing is all this compared with
what these things are in reality.

Divine Love. 125

It is just the same with all the things that we could say
about the grandeur and glory and happiness everlasting,
and about the beauty and pleasantness with which heaven
is filled; for between the one leaf and the one fruit of the
tree and the tree itself, when covered with leaves and laden
with fruits all together; or, again, between what the mother
tells her child and what he understands of it, there is even
more proportion than there is between the light of the sun
and the brightness which the blessed enjoy in glory ;
neither the beauty of the meadows decked with flowers in
spring, nor the pleasantness of the fields covered with the
ripe harvests, being fit to compare with the beauty and
pleasantness of the celestial fields of eternal happiness,
which surpass infinitely all that could be said of them or
conceived.

Sermon for 2nd Sunday of Lent.

Oh, dear resolutions, you are the beautiful tree of life,
which my God has planted with his own hand in the midst
of my heart, and which my Saviour wishes to water with
his blood to make it bear fruit. I would die a thousand
deaths rather than suffer any wind to uproot you from my
heart. No ; neither delights, nor riches, nor tribulations
shall ever tear me from this resolve.

Ah ! Lord, Thou hast planted it, and in thy Fatherly
bosom Thou hast from eternity kept this beautiful tree for
my garden. Alas ! how many souls there are who have
not been favoured thus ! And how then can I ever humble
myself enough beneath thy mercy ?

Devout Life, fart V. ch. 15.

INDEX

OF

PLANTS, FLOWERS, AND FRUITS,

Jgeniumefc bg Si- <f*Btujs be gales in feis

ACONITE (wolfs bane), page 45.

Agnus-castus, 6, 44, 70.

Almond, 18, 19, 44, 77»

Angelica (lungwort), 43, 118.

Apple, 4, 32, 58, 104, 117.

Apricot, 86.

Aspalathus, 80, 108.

Balsam, 7, 46.

Basil, 97.

Carnation, 37, £2, 64, 7$.

Cedar, 108.

Chamomile, 120.

Cherry, 16, 86, 104.

Chicory, 101.

Cinnamon, 48, 97.

Cloves, 97.

Coral, 123.

Corn, 85, 95, 102.

Daisy, 106.

Date, 31, 55,

Fig, 6, 37.

Flowers in general, 17, 24, 26, 38, 40, 57,

65, 87, 101, 105.
Fruits in general, 104, Il8.
Garlic, 8.
Gourd, 12.

Grape, 16, 28, 51, 77, 85, tit.
Heliotrope, 55, 101, 103.

Hemlock, 24.

Honey, 8, 26, 45, 51, 58, 65, 93, 120

Hyssop, 97.

Ivy, 73. 80, 117.

Jasmin, 52.

Juniper, 72.

Laurel, 92.

Lemon, 97.

Lily, 15, 20, 37, 41, 49,58, 61, 67, 70, 78.

Mandragora, 9, 40.

Melon, 13, 34.

Mistletoe, 14.

Mushroom, 3, 30, 57.

Musk, 33, 97.

Mustard, 34.

Myrrh, 43, 52, 72, 75,95, 1:6.

Nut, 57.

Olive, 37, 46, 81, 102.

Onion, 29.

Orange, 2, 124.

Palm, 5, 31, 36, 63, 73, 122.

Pansy, 55.

Peach, 46.

Pear, 99, 104.

Plants in general, 5, aa.

Plum, 99.

Pomegranate, I2T.

Reed, 16, 34.

128

Rose, 29,33, 37, 39» 48, 49» 52»

92, 99, 121.
Rosemary, 37, 52, 97.
Saffron, 41.
Spikenard, 64.
Strawberry, 31, 37. 4^, 86.
Sunflower (see Heliotrope).
Thorns, 29, 50, 80, 121.

Index.

Thyme, 6, 49.

Tobacco, 40.

Trees in general, 3, IF, 21, 32, 40, 49, 50.

Vine, i, 1 8, 22, 33, 49, 62, 98.

Violet, 37, 41, 42, 50, 106.

Walnut, 28
j Willow, 46.
] Wormwood, 8, 25, 48, 93, 112.

I