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"viTis mystica;
OR,
^t %mt Vint.
J AM THE VlNB.
S John. 16, 6.
« '•' "-t '.■' *.'/
-%'• ^ 4;^.
"VITIS MYSTICA,"
OR,
€U Ctue Wintt
A TREATISE ON THE PASSION OF
OUR LORD:
' {Ascribed U S. Bernard.)
TRANSLATED, WITH PREFACE, BY THE
REV. W. R. BERNARD BROWN LOW, M.A.
Priest of the Diocese of Plymouth,
R. WASHBOURNE, I8 PATE:
1873.
ROWi
/4/.
<yyL
"?1
TO THE
)OMINICANESSES OF S. MARY'S PRIORY, .
S. MARY CHURCH,
AT WHOSE REQUEST
THIS TRANSLATION WAS COMMENCED,
IT IS NOW DEDICATED
BY
THEIR FAITHFUL SERVANT IN CHRIST,
THE EDITOR.
APPROBATION.
Having read, by order of his Lordship
the Bishop of Plymouth, the book entitled
" Vitis Mystica,'' translated by the Rev.
W. R. Bernard Brownlow, I gladly certify
that no care has been spared to make it a
faithful and elegant version of one of the
sweetest writings of the Middle Ages. There-
fore I shall not only say "Nihil Obstat"
to its being published, but I shall express
the wish that the faithful may soon be
refreshed and cheered by the vivifying fruit
of the Mystic Vine.
J. S. CANON LAPOTRE, D.D.
Canon Theologian.
5Imprimatur,
^ WILLIAM,
Bishop of Plymottth.
Plymouth,
yu/yiBf/r, J873.
PREFACE.
|T is scarcely necessary to recommend
a treatise which has been ascribed
to S, Bernard, and from which, under
his name, the Church has selected her
Lections for the Office of the Sacred Heart
and of the Feast of the Five Wounds. Ma-
billon's note is very brief: " JVbn est S. Ber-
nqrdt, std cujusdam alterius auctoris piiy nee
indoctiy nee ineiegantis, qui parvos sermones
comcripsit ex num, 53/' A slight acquaintance
with S. Bernard's writings is sufficient to con-
vince the reader that he is not the author of
the Vitis Mysiica, Even when they are most
alike, there is a difference which is readily
perceived, but not easy to put into words.
In tender, devoted, personal love for Jesus
Christ, it would be difficult to say where this
viii VITIS MYSTICA,
author falls short of the Saint of Clairvaulx.
His whole soul is full to overflowing with the
love of Jesus; but we miss those daring
flights with which S. Bernard soars upwards
into the mysteries of the Godhead, and with
supernatural power and wisdom defines
sharply and boldly the operations of the
Spirit of God. The author of the Vitis
Mystica makes no starding discoveries, but,
well versed in monastic theology, he applies
his knowledge simply to bring home to his
reader's heart that which he already knows
with his intellect. Again, he resembles S.
Bernard in his wonderful acquaintance with
Holy Scripture. The words of the inspired
writers fill his memory, and his thoughts find
their expression easily and naturally in scrip-
tural language. The references at the foot
of the pages in this translation give but a very
faint idea of the allusions to the sacred
writings which perVade the whole work. If
the reader will take the trouble to refer to
the passages cited in those references, he will
see that the whole context has been in the
author's mind, although the actual quotation
may have been but a very few words. There
PREFACE. ix
is a great power in words to affect the heart.
The same idea expressed in different lan-
guage by no means produces the same effect ;
. and one of the secrets of S. Bernard's power
is, that, more than any other writer that ever
lived, he expresses divine ideas in language
consecrated for the purpose by divine inspi-
ration. ^ This power of sacred language has
been long perceived by Protestant writers,
who have endeavoured to make up for the
loss of divine ideas by a laboured stringing
together of scriptural phrases. The result
has been only to bring the language of Scrip-
ture into contempt.
In his expositions of particular passages
of Scripture, the author of this treatise appears
particularly happy. He has not quite the
power of S. Bernard, in making one wonder
that one had not before seen the meaning of
what, in his hands, appears so obvious ; and
he is rather more far-fetched in some of his
interpretations. Perhaps he differs most from
S. Bernard in his use of symbols. S. Bernard
breaks away from his symbol almost at once,
and if he returns to it at all, it is only to pre-
pare for another flight. Th^ ^MXixot ^l V\t\^
X VITIS MYSTIC A.
Mystica is by no means in bondage to his
symbolism, but he is very careful to complete
it in all its parts, and the whole treatise has
evidently been finished with the utmost care.
A very cursory reading of the following
pages will confirm Mabillon's estimate of the
piety, learning, and refinement of the author.
His learning is by no means confined to
Scripture and the Fathers, but he quotes
Ovid, Juvenal, and Lucan with a readiness
which implies a thorough acquaintance with
the classics. His keen observation of nature,
of the characteristics of plants and flowers,
and his aptitude for seeing God reflected in
His works, mark a cultured mind ; while the
exquisite delicacy with which he applies his
moral lessons, probing deeply, yet without
irritating, the wounds of poor human nature,
manifests the refinement of a tender, sympa-
thetic, and yet true and faithful physician of
souls.
Who this author was, must, I fear, remain
a secret. Nothing appears to be known
about him. From internal evidence, it may
be inferred that he was a contemporary, or
almost a contemporary, if not a disciple, of
PREFACE. xi
S. Bernard. He lived in a time of great
religious fervour, not in a time of religious
declension. It was the fervour of S. Stephen
Harding and S. Bernard, not of S. Dominic
and S. Francis. The deserts which he de-
scribes as blossoming with monastic virtues
(chap, xxiv.) were not the intellectual deserts
which were reclaimed and cultivated by the
Friars Preachers and the Friars Minor, but
the pathless forests and wastes which were
inhabited and made fruitful by the Cister-
cian communities. The whole tone of the
treatise breathes the contemplative rather
than the active spirit; and the theology is
cast in the mould of S. Anselm, and not in
that of Albert the Great and S. Thomas.
These considerations point to the middle of
the twelfth century as the most probable date
for the Vitis Mystica, Whether its author
was a Cistercian or a Carthusian is not so
clear. His minute examination of the lily
and other flowers savours more of the Car-
thusian, with his carefully-tended little gar-
den, than of the ruder agricultural labours of
the Cistercian. Perhaps, however, this cha-
racteristic may not teUiuuc\v^\\!cvtT\^^'^>i\s\«i
xii VITIS MYSTICA.
the author speaks from his own experience
of hard work in the fields, and the difficulty
of exactly proportioning to it the amount of
food necessary to maintain bodily strength.
I am not without fear that many persons
will be repelled from this little work by its
name. They will imagine that the Vitis
Mystica must be a book of mystical theology,
treating of extraordinary states of prayer,
and abounding in such phrases as " tiie ob-
scure night of the soul,** or the terms used by
. S. John of the Cross to describe phases of
the interior life which are altogether un-
known to the ordinary run of pious Christians ;
and they will be inclined to put aside the
book as intended only for contemplatives.
Now it was precisely because of the absence
of mysticism in it that I was induced to
translate the Vitis Mystica, There are
among us, thank God! great numbers of
persons, both in the world and in the active
Orders, who, although they may not have
time or taste for mystical theology, have yet
a true and simple love of Jesus Christ, and a
sincere desire to imitate Him, to know Him
better, and to love Him more. They wai;t
PREFACE. xiii
to have the dry detail of homely duties
elevated aijd beautified by the presence of
Christ, and they are grateful for anything
that can help to fill their imagination with
His glorious image, and to warm their hearts
with His love. Such persons will, if I mis-
take not, find great benefit from this little
book. Like most of the devotional works
which have come down to us from mediaeval
times, it will bear reading over and over
again. Indeed, I believe few will read it
once without wishing to read it again. It is
no disparagement to the many excellent de-
votional works of modem times to say that
they bear traces of the incessant turmoil of
the age of railways and electric telegraphs,
when few have leisure to meditate ; and it is
refreshing to take a draught of the untroubled
waters of less artificial times. It may be that
some will be inclined to go further, and say :
"jNo man drinking old wine hath presently a
mind to new; for he saith, The old is better."
The most carefully finished portion of the
whole work is that which treats of the " Lily."
It is the most complete treatise on the Vir-
ginal Life that I know of. Anyone ^Yvo^v^
XIV VITIS MYSTICA.
take the trouble to compare with it S. Augus-
tine's treatise on Virginity, will see that the
whole of the substance, and even the words
of the most beautiful passages, are incor-
porated into this little work, while the
arrangement is immensely improved. It was
a bold idea, possibly suggested by some of
the quaint illuminated MSS. in the convent
library, to make the Vine blossom forth such
a variety of flowers. The idea, however, was
not quite original. It has its prototype in
the "Tree of Life, bearing twelve fruits,"
which is described by S. John as standing in
the midst of the street of the New Jerusalem.
It must not therefore be too "hastily con-
demned as inadmissible. But the " Lily" is
a complete treatise in itself, and is best
described in the author's words as being a
compendium of " what has been treated of by
the holy Fathers and others more diffusely,
and encumbered with many weighty dispu-
tations, and thus, by reason of its difficulty,
incapable of being comprehended by the
simple understandings of simple virgins."
It is a beautiful specimen of the spiritual
reading relished by monks and nuns of the
PREFACE, XV
twelfth century, and it gives us many an in-
teresting glimpse of mediaeval convent life in
all its purity and simplicity. It is, however,
far from being a mere antique ; it is quite as
applicable to consecrated virgins now, as in
the twelfth century ; and it may be doubted
whether any manual for young Religious
could be found more complete and practical
than this mediaeval treatise.
If anyone desires to make a comparison be-
tween a devout Christian of the twelfth, and
and a religious Protestant of the eighteenth
century, he would do well to compare " The
Flowers of our Vine " with Hervey's " Medi-
tations in a Flower Garden." The pious
reflections of the latter on the various flowers,
with whose botanical names he is so familiar,
are almost as dry and insipid as his scriptural
allusions. He is as little able to read the book
of Nature as the book of Revelation. The
mediaeval monk is at home in both. The letter
of Scripture fills his memoryj but Jesus — " my
sweetest Jesus I" as he would say — is in his
heart ; and every petal of every flower speaks
to him in no unknown tongue, and calls forth
some fresh and beautiful thoustvX oi Vl\^\^-
XVI VITIS MYSTICA.
camate God. A more scientific observation
of nature is justly reckoned as one of the
glories of our age. Could we but graft upon
it some of this power of seeing God in each
and all His works, there would be no room
for a conflict between Science and Faith.
It may be well to observe that, although
this is the first time that a complete trans-
lation of the Vitis Mystica has appeared in
English, yet a considerable portion of it,
paraphrased and intermingled with original
matter, was published a few years ago by
Father Crosbie, O.S.B. I am very far from
thinking my translation perfect, and have no
desire to deprecate criticism. For many
years, I have had the wish to publish a trans-
lation of S. Bernard's celebrated Sermons on
the Canticles, but have distrusted my own
capacity for the task. If this translation of
a work ascribed to him should be approved,
I shall be encouraged to proceed with the
more hazardous undertaking of turning into
English the master-piece of the great Saint
of Clairvaubc. W. R. B.
S. Mary Church,
Feast dfOuf Lady of Mount CarfHei, 1873.
/
CONTENTS.
PAGE
Preface vii
Preparatory Prayer i
Chapter l.— Christ Jesus is the True Vine 3
Chapter II.— 0« the Pruning of the Vine; or the
various Mysteries relating to Christ's state of
humiliation 5
His Circumcision 5
His Poverty 8
Forsaken by all except His Virgin Mother zo
Chapter lll,'-On the Digging about the Vine, that
is, on the snares of the Jews, and the Wounds
of Christ 13
Snares. — The woman taken in adultery 13
The tribute to Caesar 15
The Wounds of Christ. The Sacred Heart ... 16
Chapter IV.— 0» the Bonds of our Vine, that is,
on the various bonds and pains of Christ 26
Obedience. The Virgin's womb. The swad-
dling clothes 26
The cord with which He was appiftY«nAfc^ .«%»» ^i
b
xviii VITIS MYST/CA.
The Binding to the pillar and the Scoui^ging ... 28
The Crown of Thorns 29
The Nails 3a
Chapter v.— On the Culture and Comeliness of our
Vine, that is, on the exterior and interior
Beauty of Christ 38
The exterior Beauty of Christ 38
Marred by His sympathies for ug 40
And by His lifelong sufferings 43
Lament over JesUs crucified 49
His interior Beauty 51
Chapter VI.— On the Leaves of the Vine generally^
that is, on the various words of Christ, relating
to the commendation of virtues , 54
The excellence of the words of Christ 54
They foster virtues, and shield from vices 56
Chapter V\\.—On the Shade of the Leaves of the
Vine, that is, on the words of Christ, uttered
when He was lifted up on the Cross 61
Chapter V\\\,—On the Leaves of the Vine in par*
ticular; or, on the first word of Christ hanging
on the Cross : * ' Father, forgive them, for they
know not what they do" 64
The forgiveness of injuries ,.,, 67
Chapter IX. —O^ the Second Leaf of the Vine, or
on the second word of Christ on the Cross :
' ' This day thou shall be with Me in Paradise** 70
Chapter X.—0» />4^ Third Leaf of the Vine, that is,
on the third word of Christ on the Cross:
** Woman, behold thy Son"— " Behold thy
Mother'* 75
Spiritual friendship 78
CONTENTS. XIX
Chapter XL— (9« the Three Kinds of Charity, com-
mended to us by the three first words 8 1
Chapter YAl.—On the Fourth Leaf of our Vint; or
on the fourth word of Christ on the Cross :
** My God, My God, why hast Thou forsaken
Mer 83
Chapter XIII.— 0» the Fifth Leaf of our Vine, or
the fifth word of Christ on the Cross: "/
thirst" : 89
Chapter XIV.— On the Sixth Leaf of our Vine :
that is, on the sixth word of Christ on the
Cross :*' Cohsummatum est" 95
Perseverance 97
Chapter XV.— 0« the SeventhLeafofthe Vine, or
on the last word of Christ on the Cross:
"Father, into Thy hands I commend My
Spirit" loi
%^z dF(olon$( of our V[m.
Chapter XVI.— 0« the Delightfulness of the
Flowers of our Vine, i.e. on the virtues of
Christ 106
®5e SrtoUt of JJ^umHtts*
Chapter XVII.--0« the Flower of Humility,
which is the Violet 109
Its size, locality, and perfume 109
Humility of the Blessed Virgin Mary 1 14
Humility of Jesus ....„..,.„.»,»»»»»» "V-v^
icx VrriS MYSTICA.
Vbt Silfi of Fitsinits*
Chapter XVIII.— (9« the Flower of Chastity,
which is the Lily * 126
Chapter XIX.— 0« the Root 0/ the Lily, that is,
on the thoughts hidden in the heart 130
1. Its whiteness signifies the virgin's purity of
thought 130
2. Its shining denotes her gaiety of spirit 133
3. Its //z<z^//«V^ her meekness 136
Chapter XX.— 0» the Stalk of the Lily, or the
good purpose which springs out of the root
of good thoughts 139
Chapter XXI.— 0« the Uprightness of the Lily,
that is, a right intention 140
Chapter XXI I.— 0« the Strength of the Stalk, or
the constancy of a good purpose 145
Chapter XXIII. — On the Worms which eat away
the Stalk, that is, concerning the evil sugges-
tions which corrupt the good purpose 1 50
Remedies for temptations against the vow of
virginity 152
Chapter XXIV.— C?« the Length of the Stalk; or
on the virtue of long-suffering and persever-
ance in the good resolution 159
Chapter XXV.— 0« the Leaves of the Lily around
the Stalk, that is, on the pious and fruitful
words of virgins 162
The idle word is the dry leaf 163
The new song of Charity, and the old songs of
sin 165
CONTENTS. xxi
Chaptkr XXVI.— 0« the new Song to be sung
by Virgins i68
The Song of the Virgin Mother of God i68
The words of the virgins of Christ 170
When to speak and when to keep silence 174
Chapter XXVII.— (9» the Lower and Higher
Leaves of the Lily, or on the abundance and
fewness of words 177
The evil of loquacity 178
The virgin's converse with God i8i
Chapter XXVIII.— C?« the Points to be contem-
plated in the Lily, that is, on the beauty and
excellence of virginity 187
True virginity in mind and body 191
Chapter XXIX.— 7%^/ the Flower of the Lily
looking towards the earth teaches humility.., 196
Four species of pride, and their antidotes 198
Chapter XXX.— 0// the Number of the Petals of
our Lily, or on the three disadvantages of
this present life which virgins escape, and the
three advantages of the life to come which they
lookfor 207
1. They escape the sorrows of childbirth 208
2. They are not subject to a mortal husband... 210
3. They are free from domestic anxieties , 214
Chapter XXXI.— 0« the Three Advantages of
the life to come, which virgins shall obtain . 217
4. They follow the Lamb whithersoever He
goeth 217
5. They sing a new song which none else can
learn 222
6. They are rewarded by an everlasting name 228
The beauty of Jesus the Spouse of Viigyws».,»»»» v^
xxu VITIS MYSTICA,
Chapter XXXII.— 0« the Six yellow Floscules in
the middle of the Lily ; that is, on the love
of our neighbour and the six works of mercy 236
Spiritual works of mercy are for all 238
The Stamen a symbol of the Holy Trinity 243
The virgin perfected in God "244
%^t ]&o$(e of buffeting*
Chapter XXXIII.--(9/? the Flower of Suffering,
or on the Rose red and glowing 249
The tears of Christ melt the heart 249
Still more does His Precious Blood 25 1
Chapter X^yHV.— On the Rose of Charity ...i.. 257
Chapter XXXV.— On the Rose of Suffering 259
Chapter XXXVI.— 0« the Seven Sheddings of
the Blood of our Vine, Jesus Christ 26 1
First shedding in His Circumcision 261
Chapter XXXVI I.— (9« the Second Shedding of
His Blood 264
The Sweat of Blood 264
Chapter XXXVIII.— C>« the Third Shedding of
HisBlbod 267
The rending of the cheeks of Christ 267
Chapter XXXIX.— 0« the Fourth Shedding of
HisSlood 269
The Crown of Thorns 269
Chapter XL.— 0« the Fifth Shedding of the Pre-
cious Blood 271
The Scourging , 271
CONTENTS, xxiu
Chapter XLI.— 0« the Sixth and Seventh Shed-
ding of the Precious Blood 274
The piercing of the Hands and Feet of Christ 274
The Five Wounds 276
®]^e ®to(U${ of ^i^tinence.
Chapter XLII.— 0» the Crocus 0/ Abstinence in
our Vine 279
Christ the model of Abstinence 279
The five species of Gluttony 281
1. Eating over-hastily 282
2. Daintily 282
3. More than is necessary 286
4. Greedily, like Esau 287
5. Intently 288
Chapter XLIIL— 0« the Odour 0/ the Flowers of
our Vine 293
Christ's name is like oil poui-ed forth 296
Jesus Christ of Nazareth 298
The fragrant odour of Jesus Crucified 300
Chapter YAa\N.—That Flowers [bearing honey]
are to be sought and found on our Vine ...... 309
The spiritual bees in our Paradise 309
Honey from the Sacred Heart 314
The Honeycomb of the memory 316
Chapter XLV.— C?« the Odour of the Flowers of
our Vine 322
Christ's odour destroys evil suggestions 322
Especially the vice of unbelief 323
As the Brazen Serpent in the d^seil •>?.^
xxiv VJTIS MYSTICA.
Chapter XLVI.— C?« the Fruit of our Vine j or,
Christ suffering and crucified for us , 330
Distinction between the flowers and fruits of
our Vine 331
The fruit of Redemption to the Just in Limbo 333
The four kinds of wood of which the Cross
wa5 formed 335
1. The fruit of Redemption in the fulfilment
ofScripture 338
2. In the victory over the devil 339
3. In the glory of the Resurrection 348
4. In the jubilee of the Ascension 351
5. And in the Mission of the Holy Ghost 352
The fruit of Redemption is both eaten and drunk 356
The many clusters on our Vine 359
Conclusion of the work 361
^
OR,
THE TRUE VINE.
TREATISE ON THE PASSION OF OUR LORD.
''lam the true F/>f<r."'— -S. John xv. i.
PRRPARA TOR Y PR A YEP.
GOOD Jesus, true Vine, and Tree of
life which is planted in the midst of
Paradise ! Lord Jesus Christ, whose
leaves are for healing, and whose fruit
is unto life everlasting ! Thou Blessed Flower
and Fruit of Thy most pure Virgin Mother,
without whom none is wise, for Thou art the
Wisdom of the eternal Fathei, vouOcv^'ai^ \a
B
2 PREPARA TOR Y PR A YER.
refresh my weak and barren mind with
bread of understanding and the wate
wisdom ; that by Thy opening, O Ke
David, things which are hidden may be
vealed to me, and by Thy shining, O
Light, things which are dark may be n
clear ; so that through me. Thy humble
vant, by Thine own manifestation and
lightening, both we who speak and they
hear may together have eternal life. Am
^
chapter I
CHRIST JESUS IS THE TRUE VINE.
Am the true Vine. By our Lord Jesus
Christ's own assistance we may see
certain characteristics of the earthly
vine, by which we may also designate
the characteristics of that Vine who is above
the heavens, even without going further than
those points which are outwardly noticed in
its cultivation. And* first, the vine is gene-
rally planted in the earth, not sown, but
transferred from its own parent vine : and
this seems to me to have reference to the
conception of Jesus. The vine springing
from the parent vine is God begotten
of God, Son of the Father, eternal and
consubstantial with Him of whom He is be-
gotten. But that He might bring forth more
fruit, He was planted in th^ e2ci\!tv, ^^.\. Ss.^
B 2
4 VITIS MYSTICA.
conceived in the Virgin Mary, being made
what He was not, and yet abiding what He
was. How blessed is this earth, which
bringeth forth blessings to all nations ! Truly
blessed is she, who through the good gift of
God brought forth so blessed fruit. This
i& the earth of which it is written : " There
was not a man to till the earthy but a spring
rose out of the earthy watering all the surface of
the earthy^ For this earth accepted not the
operation of man, that the Son of God should
be conceived in it, but it was watered with
the water of the Holy Ghost; for so you
read : " The Holy Ghost shall come upon thee,
and the power of the Most High shall over-
shadow theey\ Again, of this earth it is
written : " Let the earth be opened, and bud forth
the Saviour J^l For it was opened by faith,
when she believed and obeyed the angel :
and it budded forth life and salvation, even
our Saviour, who giveth us the rewards of
eternal life. And so this Vine of ours was
brought to light, and certam characteristics
of the cultivation of a vine are to be found
therein.
♦ Gen. ii. s, 6. f S. Luke i. 35. J Isa. xlv. 8.
chapter it
ON THE PRUNING OF THE VINE; OR,
THE VARIOUS MYSTERIES RELATING TO
CHRIST'S STATE OF HUMILIATION.
iJHE vine that beareth fruit is wont to
be pruned ; 2Cnd this may be taken
both corporally and figuratively.
For Jesus was circumcised: not that He
needed this circumcision, which for the an-
cient fathers effaced original sin, as Baptism
does in us. For He owed no debt to original
sin contracted through the vice of concupis-
cence,' since He was conceived without any
carnal concupiscence whatever;* and yet [He
was circumcised] that He might not seem to
destroy the law which He Himself had given.
Besides, morally, He teaches us that we ought
♦ i.e. Not only because He is God, but considered
merely after His Sacred Hiunanity, Christ being conceived
of a Virgin, could not fall under the sexvleivceoiv K^^xsv-axA
his posterity conceived in the ordinary Yia,^ o^ x^a^MX^.
6 VJTIS MYSTJCA,
not to take it amiss, if sometimes we suffer
the penalties of sin which we do not recog-
nise in ourselves, when He the Cleanser from
sin did not disdain for us to submit to the
remedy for sin. Let us, therefore, who are
by no means without sin, console ourselves
in our sorrows by the sorrows of Him who
suffered sorrow not for Himself but for us,
and was wounded, not for Himself, but that
He might heal our wounds. See how He
hastened to undergo pain, how ready and
prompt to shed His Blood. He was circum-
cised for us on the eighth day after His
Nativity. Would that we might suffer some-
thing for our Lord, at least in the eighth year !
But what are we saying, since we find many
planted for eight, nay, eighty years, when in
the course of nature they are but labour and
sorrow,* and yet not even in will are they con-
verted to the Lord, neither so late in life are
they mindful of His precious Blood ; nor do
they amend their life so long subject to vanity?
What can be more wretched ? Christ barely
waits for the eighth day from His nativity to
begin to pay down His own Blood for you ;
* Ps. Ixxxix. 10.
THE PRUNING OF THE VINE, 7
and you, after I say not eight days, but after
eighty months — aye, and eighty years — do not
repay Him even your mere will ? He, scarcely
bom, sheds His blood for you : you,on the
point of death, do not pour out your will to
Him ! Good indeed is Jesus, who receives
His servant who comes to Him in penitence,
even in the fourth watch of the night* Have
you given the strength of your youthful years
to Christ's enemy? Still offer, at least, your
failing will to Christ, who waiteth for you so
mercifully : and doubt not but that He will
accept it, since to us He is bom a Child,
that He may be pleased with children's gifts :
for little things are fit for a little One. But
if what you offer is not little, that is, humble,
by it you cannot find access to Him, the
humble One, who says of Himself: ^^ I am
the Door f'-^ and elsewhere : " Come unto Me ^
all; and learn of Me^ because I am meek and
humble of heart " \
We may also take in another way the
pmning of our Vine, and say He was pruned
of all things which He lacked in this life,
while yet He might have had them ; and we
» S. Mark vi. 48. f S. John x. 9. % S.Ma.U« xv, -iS, -js^.
VITJS MYSTJCA,
may learn this pruning from the word of the
Apostle, who says : " Who though He was in
the form of God ^ debased Himself and took the
form of a servant'^* For this very debase-
ment, or emptying of Himself, is a kind of
pruning. And as the vine is made less when
it is pruned, so Christ, the true Vine, by His
Incarnation was made a little lower than the
Angels; yea. He was humbled beneath all
men. How truly in Him was glory cut away
by the pruning-knife of shame, power by the
knife of abjection, pleasure by the knife of
pain, riches by the pruning-knife of poverty !
See, then, how mucli He was pruned. He
on whom wdteth all the glory of heaven ;
yea, rather, who is Himself true glory, as it
were, puts off glory. Clothed in the garment
of a mean slave He endures shame, is covered
with confusion, that He may redeem you from
[everlasting] confusion, and call you back to
primaeval glory ; He to whose mighty sway
all things in hell and earth and heaven are
subject, becomes such an abject as to be
reckoned the least of all men. He is subject
to hunger and thirst, to heat and cold, to pain
* Philippians ii. 6, 7.
THE PRUNING OF THE VINE, 9
and infirmity ; and, after all these, does not
draw back from the torment of death. He
who inhabiteth the light which no man can
approach unto, on whom the angels long to
gaze, the odour of whose sweetness so inebri-
ates the hearts of saints, that they forget this
present world and even their own selves and
run after Him with all their powers, — He is
subject to such sorrow, that in Him is truly
seen fulfilled what was before spoken by the
prophet : "6^ all ye who pass by the way,
attend and see if there be any sorrow like unto
My sorrow!'^ He, in whom are hidden all
the treasures of the wisdom and the know-
ledge of God, the King of kings, rich over
all, who alone hath need of none, is made so
poor that, as He Himself testifies. He is
found poorer than the foxes of the earth and
the birds of the air, as He says : ^^ Foxes have
holes, and birds of the air have nests; but the
Son of Man hath not where to lay His headr\
Poor in His birth, poorer still in His life,
poorest of all on the Cross. For at His birth
He has virgin milk for food, and swaddling-
clothes for raiment. But in His life, though
* Lament, i. 12. f S. Matt. vvii. ao.
lO VITIS MYSTICA.
He had raiment, yet He very often failed for
lack of food. In His death you find Him
both naked and thirsty : unless you would ,
supply a remedy for that thirst in the vinegar
mingled with myrrh and gall.
In conclusion, by the pruning-knife of fear
were cut ofif from Him all his friends and
neighbours, so that there was not one to
comfort Him of all whom He loved. For
He trod the wine-press alone, and of the
people there was not a man with Him : and
when His heart sustained reproach and
misery, He looked for one that would grieve
with Him, but there was none, and for one
that would comfort Him, and found him not*
See how grievous was the pruning of our
Vine. What vine was ever pruned so much ?
But what was His consolation in the pruning ?
Much fruit. Great and beyond comparison
was the pruning He endured. And yet it
seems to have been said significantly : ^^And
of the people there was not a ma?i with Me ; '*t
as though it was to be understood that women
alone remained with Him. For man's stouter
nature fled for fear, while woman's weakness
* Ps. Ixviii. 21. t Job xix, 20.
THE PRUNING OF THE VINE. II
fled not, and deserted Him not when carrying
His Cross nor when dying on the Cross.
• Blessed Job, speaking in the person of Christ,
complains, ^^ Nothing but lips are left about my
teethJ^"^ By lips, which are softer than the
other members of the body, is to be under-
stood the female sex — soft and weak — ^which
alone clave to Christ when the disciples fled
away. For the Lord hath chosen the weak
things of the world to confound the^ mighty.
If, however, we understand it of mental
flight, then with Him was left neither man
nor woman, save only She, who alone is
blessed among women, who alone through
that sad Saturday stood firm in faith," and in
whom alone the Church was saved from falling.
For this cause has the whole Church been
accustomed to celebrate the Saturdays through-
out all the year in the praise and glory of that
same Virgin. Truly and singularly blessed
branch, which from her own Vine no fear
could prune away ! Cut off" were the men
who said, " We trusted that He would have
redeemed Israeli \ Cut ofl" were the women,
who though they devoutly hastened to do the
* Isa. Ixiii. 3. f S. Luke xasiv. ^1.
12 VITJS MYSTICA.
last kind offices for the dead, yet by no means
believed that He would rise again. And
perhaps (for I do not speak positively, lest I
should seem to insinuate novelties) this was
why it happened that that Mother, who had
more devption than they, yet did not come*
with the other women to anoint the Body of
Christ in the Sepulchre, because she thought
it was vain to anoint Him who she knew
would rise again. Truly is this a valiant
woman, and, after her Son, to be honoured
above all others. Truly also may she be called
Woman, who by the strength of her love was
not separated from the Man Christ : but be-
lieved Him, whom she saw dying and dead,
to be exalted in the glory of immortality.
Note. — This opinion, of the faith of the Church per-
severing in the B. Virgm alone on the first Holy Saturday,
was very common in the middle ages ; and Liturgical
writers, like Durandus, thought it was symbolised by the
single unextinguished candle at Tenebrae. The Abbot
Gu^ranger in his Liturgical Year adopts the opinion.
See "Passion-tide," p. 549. Later writers, as Melcior
Canus, Bellarmine, and Benedict XIV., reject the
opinion, and say that the Church, being a collection of
people, could not be said to exist in one individual.
Benedict XIV. brings evidence to prove that Saturday
was observed as a day of special honour to our Blessed
Lady long before the time of S. Peter Damian, who
mentions Votive Masses on Saturday in her honour as an
established custom in his day, i.e., about A.D. 1080.
\De Festis, lib. ii. c. n.)
chapter iiu
ON THE DIGGING ABOUT THE VINE, THA T
IS, ON THE SNARES OF THE JEWS, AND
THE WOUNDS OF CHRIST.
|HEY dig all round about a vine.
This digging signifies the fraud of
those who lay snares. For he, who
plots to deceive another by craft, as it were
digs a pit for him. And so the Psalmist
complains, saying : " They dug a pit before
my faceJ^* For no deceit could be con-
cealed from Him whose eyes see forward
and backward, and who looks upon the past
and the future as [ever] present. For all
things are naked and open before the eyes of
Him. + Let us then show by an example some
of the fraud of these diggings. " They bring,'^
says the Evangelist, ^^ to the Lord yesus a
woman taken in adultery: and say to Him
* Psa. Ivi. 7. t Heb. iv. i-^.
14 VITIS MYST/CA.
that Moses in the law commanded us to stone
such an one, . But what sayest Thou ? "* Sele
the pit which those most wicked husbandmen
dug around our Blessed Vine, not that they
might make it bear fruit, but rather that it
might be withered. But their purpose was
turned against themselves, and [the Vine thus]
dug about became more fruitful and distilled
the dew of mercy. Let us see their pits.
They said among themselves : "If He shall
say according to the law that the woman is to
be stoned, He will fall into the pit of cruelty,
— He, who says of Himself, ^ I am meek and
humble of heart / \ and again, ^ I will have
mercy and not sacrificed I But if He shall say
she is to be let go. He will not escape the pit
of transgression ; and will justly be condemned
as a breaker of the law/' So do sinners lie in
wait for the soul of the just, and observe the
just man, and gnash with their teeth, and
they know not that in vain the net is spread
before the eyes of them that have wings y\ and
that he that diggeth a pit shall fall, into /V.jl
But our young Hart lightly skipped overll these
* S. John viii. 3, 4. f S. Matt. xi. 29. J Ibid, xii. 7.
§ Prov. i. 17. II Prov. xxvi. 27. \ Cant. ii. 8, 9.
THE SNARES OF THE JEWS. IS
pits, and cast into them those who dug them.
For He said : " He who is without sin among
you, let him first cast a stone at her ;"* as
though He would say, " I contradict not my
own law, I forsake not my own loving-kind-
ness. This woman, indeed, has deserved to
be stoned ; but she shall not be stoned, be-
cause she has none who can justly cast a
stone at her."
Would you wish to see some further pits
[around our Vine] ? They say, ^^ Is it law-
ful to give tribute to Ccesar, or not r\ For they
said among themselves : " If He shall say. It
is lawful ; He will be held guilty, as a des-
troyer of our liberty : for the payment of the
tribute is the sign of servitude. If He shall
say. It is not lawful ; He will be guilty of
high-treason." O fools ! A fool is wont to
judge others by himself ; and that which he
knows not, he thinks wise men are equally
ignorant of. But what said Wisdom ? "I
derogate not from liberty, I offend not
against royalty; I fall not into your pits.
Render to CcBsar the things that are Caesar's,
and to God the things that are God's, I For the
* S. John viii. 7. + S . MaU. xxW, V} . \ Ibid, n . -i.^.
l6 VITIS MYSTICA.
just God is not offended, since He wills that
to each be rendered that which is his own.
If you render to Caesar that which is Caesar's,
Caesar is not offended. If you render to
God the things which He has 'created justly,
you do what is just. Render therefore to
Caesar the denarius, which has Caesar's image :
render to God the soul which He has created
to His own image and likeness; and then
you will be just.'' It would be too long to
tell of all the pits which those wicked ones
dug for our true Vine ; for they strove to en-
tangle Him in all His words and works.
But when they saw their digging round
about Him in no way injured the Vine, but
rather that they themselves while they were
digging fell into their own pits ; they laboured
not only to dig round, but to dig through the
Vine itself, that so at least, after the manner
of other trees, it might fall into everlasting
unfruitfulness. They dug therefore, and they
dug through not only His hands, but also His
feet, yea, and His side also ; and the very
recesses of His most sacred Heart, they
pierced with the spear of rage, though it had
already been wounded with the spear of love.
THE WOUNDS OF CHRIST. I J
" Thou hast wounded,^' says the Spouse in the
Canticles of love, " thou hast wounded my
Heart, my sister, my spouse,^^* O Lord Jesus ;
Thy spouse, Thy love, Thysister has wounded
Thy Heart. Why then was it necessary that
that Heart should be wounded further by
Thine enemies ? What do ye, O enemies ?
If the Heart of our sweet Jesus is wounded,
yea because it is wounded, why do ye add a
second wound ? Know ye not that a heart
touched with a single wound dies and be-
comes insensible, and the Heart of our Lord
Jesus is dead because it is wounded ? The
wound of love, the death of love has taken
full possession of Jesus, our Lord and Spouse.
How shall a second death find entrance?
Strong as death, yea, even stronger than death,
is love.t For the first death, that is, the love
which puts to death deadly evils, cannot be
driven out of the citadel of. the heart which
He hath purchased for Himself by an invio-
lable right with His own Blood. ^ And if two
equally strong ones contend, of whom one is
within and the other outside the citadel, there
can be no doubt that he who is within will
» Cant. iv. 91 f Ibid. vm. ^v
l8 VITIS MYSTICA.
obtain the victory. See then how great is the
force of love when it obtains possession of
the citadel of the heart, even through the
wound of one that slayeth most sweetly, not
only in our Lord Jesus, but also in His
servants.
Let us come to the Martyrs. The Martyrs,
though they be threatened with terrors, yet
they smile ; they are wounded, and they re-
joice ; they are slain, and behold they triumph.
And why ? Because by the death of charity
inwardly in their hearts they are already dead
to sin, dead to the world, become as it were
insensible and unable to feel either threats or
torments or death. What wonder is it?
They were dead. " For you are dead,''* says
the Apostle. A certain fool+ once wisely
longed for such a death, when he said : " Let
my soul die the death of the just, and let my last
end be like to them:' O good death, wiiich
despiseth death ! good death, which confers
everlasting life !
Thus, then, already wounded and dead
was the Heart of Jesus put to death for us,
all the day accounted as a sheep for the
* Col. iii. 3. t Balaam. Num. xxiii. 16.
THE WOUNDS OF CHRIST. 19
slaughter. But the death of the body came
also, and overcame for a time, that it might
be overcome for ever. It was overcome,
because He rose again from the dead, death
shall never more have dominion over Him. 5^
But since we have once come to the most
sweet Heart of Jesus, and it is good for us to
be here, let us not allow ourselves easily to
be torn away from Him of whom it is
written : ^^They that depart from Thee, shall be
written in the earths \ But what of them that
approach to Thee ? Do Thou Thyself teach
us. Thou hast said to them that approach
to Thee: ^'^ Rejoice, because your names are
7uritten in heaven.'' I We may compare these
two writings; for if they rejoice, who are
written in heaven, what shall they do who are
written on the earth? Surely they shall
mourn. But who would not wish to rejoice ?
Let us approach, then, to Thee, and we will
rejoice and be glad in Thee, being mindful
of Thy Heart. O how good and how plea-
sant it is to dwell in His Heart ! Good
♦ Rom. vi. 9. The Lections of the 2nd Noctum of
tbe^ Office for the Sacred Heart commence here,
f Jer. xviii. 13. % S. Luke y.. 2,0.
C 2
20 VITIS MY STIC A.
treasure, good pearl is Thy Heart, O good
Jesus, which we shall find in the field of Thy
Body dug into [with the spear].* Who would
cast away this Pearl ? Rather I will sell all
that I have, all the thoughts and affections of
my mind, and I will buy it for myself, and cast
all my care into the Heart of my Lord Jesus ;
and without fail that will sustain me. At
this Temple, at this Holy of Holies, at
this Ark of the Testament will I adore
and praise the name of the Lord, saying
with David : " / have found my heart 'to
pray to viy God''\ I also have found the
Heart of my King, my Brother, and my
Friend, my kind Jesus. And shall I not
adore Him ? Yes indeed, I will pray [to my
God]. For His Heart is mine, I may boldly
say, if, yea because, my Head is Christ.
That which belongs to my Head cannot but
be mine. And therefore, as the eyes of my
bodily head are truly mine eyes ; so also is
my spiritual Heart mine Heart. What won-
der? when the whole multitude of believers
had one heart, j This Heart, my sweetest
Jesus, which is both Thine and mine, I have
* S, .Matt, .xiiij 44. f Kings vii. 27. % Acts iv. gai
THE WOUNDS OF CHRIST. 21
found, and having found it I will pray to my
God. Only let me enter into this sanctuary
of Thy hearing of my prayers ; yea, draw me
wholly into that Heart of Thine. For
though the crookedness of my sins may
hinder me, yet because that Heart is enlarged
and widened with inconceivable charity, and
Thou who alone canst make clean him that
is conceived from unclean seed,* so that I
may put off the burthen of my deformity and
pass through the entrance made by the spear,
O Jesu, loveliest of all beauty^ wash me more
and more from my iniquity and cleanse me
from my, sin, that purified by Thee, I may
approach to Thee the pure One, and may be
worthy to dwell in Thine Heart all the days
of my life, that I may both see and do always
Thy will!
For this cause was Thy side pierced, thg,t
an entrance might be opened for us. For
this was Thy Heart wounded, that in it and
in Thee we might dwell secure from exterior
troubles. No less, also, was it wounded for
this, that by the visible wound we may see
the invisible wound of love. For can this
* Job xiv. 4.
22 VITIS MYSTICA.
burning [love] be better shown than in His
having permitted, not only His Body, but
even His Heart to be pierced through with
the spear? Thus the carnal wound shows
the spiritual wound. And this, it may be,
was expressed in that sentence quoted above,
in which it is said twice, Vulnerasti, " Thou
hast wounded.*'* Of both these wounds is
the same sister and spouse the cause; as
though the Spouse said openly : " Because
thou hast wounded Me with a zeal for thy
love, therefore am I wounded with the sol-
dier's spear." For who could have allowed
Thy Heart to be wounded on the Cross, if
he had not first perceived that wound of love ?
He saith, therefore : " Thou hast 7vounded
my Hearty my sister^ my spouse^ thou hast
wounded My Heart'' But why '* my sister
and spouse r Could not the relation of
spouse alone, or of sister alone, sufficiently
express the affection of this loving Spouse ?
And why " spouse," and not _" wife," when
the Church, or each faithful soul ought to
bring forth to Christ her Spouse the offspring
of good works? I answer briefly, spouses
* Cant. iv. 9..
THE WOUNDS OF CHRIST. 23
not yet bound in the marriage-tie are gene-
rally loved more ardently than they are after-
wards. For in process of time love itself
cools down. And so our Spouse, to teach us
the greatness of His love, which diminishes
not with time, calls His beloved one His
spouse because His love for her is always fresh.
Again, because spouses are loved with a
carnal love. He calls the same spouse His
sister, that you may know that there is
nothing carnal in the love of our Spouse ; for
sisters, even here on earth, are not loved
carnally. Therefore He says : " Thou hast
wounded my Heart, &c.," as though He said:
"Because I love thee supremely as my spouse,
chastely as my sister, my Heart is wounded
because of thee." Who would not love that
Heart so wounded ? Who can refuse to re-
turn the love of a Heart so loving ? Who
would not embrace a Heart so chaste ? She
loves that wounded Heart who, wounded
with His exceeding love, cries out : " I am
wounded with love.'"'' She returns the love
of her loving Spouse, who says : " Tell my
Beloved that I languish with lovey\ She em-
*Cant. ii. 5. 'Y/6id,N.%.
24 WTIS MYSTICA.
braces Him who loves her with a brother's
chaste affection, who says : " Who will give
Thee to me for my Brother, sucking the breasts
of my mother, that I may find Thee without,
and embrace and kiss Thee, and now ?w man
may despise me f * What meaneth * without?
I think it means out of the body. As long
as we are in this bddy, we are exiles from the
Lord. And who would bear such exile with-
out impatience ? It is an exile full of sorrow
for the past, labour for the present, fear for
the future ; an exile in which the Spouse,
although sometimes He manifests Himself in
the grace of consolation, yet standeth afar
off, as it were, behind our wall,\ while this
body of sin separateth between us and Him ;
and He does not readily give Himself to be
touched and kissed, except to that soul which
has advanced to such a height of merit, that
He may say to her: ''Surge, arnica mea,
columba mea, formosa mea. Arise, my love,
my dove, my beautiful one."t She alone, and
that but rarely, yet thinking herself to some
extent to have comprehended, cries aloud :
"7 have found Him, whom my soul loveth ;
* Cant. viii. i. f ibid. ii. 9. % Ibid. v. lo.
THE WOUNDS OF CHRIST. 25
/ hold Hiniy and will not let Him go^'"' But
to this degree one does not easily ascend.
Let us, therefore, while we remain still within,
that is, in the body, let us love our Spouse as
much as we can ; let us return love for His
love : let us embrace our wounded One, into
whose Hands and Feet, and Side and Heart,
the impious husbandmen dug [so deeply] ; and
let us be urgent that He would deign to take
this heart of ours, still so hard and impeni-
tent, and bind it with the chain, and wound
it with the dart of His love.
* C'ant. iii. 4.
'^^./j
Ct)apter it).
ON THE BONDS OF OUR VINE, THAT IS,
ON THE VARIOUS BONDS AND PAINS OF
CHRIST.
ilHE vine is bound. Who cannot
see the bonds of our Vine? Let
us, however, contemplate this bond
of His. The first was Obedience. For He
obeyed His Father unto death, even the
death of the Cross." He obeyed His Mother
and Joseph, as it is written: "ZT^ came to
Nazareth with them^ and was subject unto
them J' \ He obeyed earthly judges ; He paid
the tribute. The second bond was the womb
of the Virgin, of whom we sing : " Thou didst
bear in. thy sacred womb Him whom the
heavens could not contain, — Quia quern
cceli capere nan poterant^ tuo sancto gremio con-
* Philjppians. ii. 8. ' t S. Luke ii. 51.
THE BONDS OP CHRHST. rj
tulistir (6th Resp. Nativ.) The third was
in the Manger, as it is written :
. Thus God made Man an Infant lies,
And in a sordid manger cries ;
His sacred limbs, by Mary bound,
The poorest tatter' d rags surround ;
And God's incarnate feet and hands
Are closely wrapped in swathing bands.*
His fourth bond was the cord with which
He was bound when He was apprehended ;
for so you have it related : . " Then^' namely,
when He had been betrayed, **they laid
hold on yesus and bound Him,^^\ O King of
kings, and Lord of lords, what hast Thou to
do with bonds ? Vines are bound, lest they
should fall on the ground, and so their fruit
be lost or corrupted. But vHis fruit was and
is incorruptible. Why then is He bound ? A
certain king,| when wounded with a spear,
was asked to allow himself to be bound while
it was being cut out, because the slightest
movement might cause death. "No,'' said
* Vagit infans inter arcta
Conditus praesepia ;
'Membra pannis involuta
Virgo Mater alligat :
Pedes, manus, atque crura
Stricta cingit fascia.
{Hymn for Passion Sunday. )
f S. John xviii. 12.
X Alexander the Great. (CwrHtts, \\\i. \ts.. ^. x^ ^
28 VITIS MYSTICA.
he, ** it is not fitting for a king to be bound.
Let the power of a king be free, and it is
always safe." O God of gods, how great then
was that humiliation of Thy liberty and power !
Thou art thus bound with so many bonds,
who alone hast the power of binding and
loosing ? But Thou art bound for Thine own
mercy's sake, that Thou mightest make us
free from the bonds of our miseries. Oh ho^
.pitiless were the bonds of those most pitiless
ones, with which they bound that most meek
Lamb ! With the eyes of my mind I see
Thee, O Lord Jesus, bound with such hard
cords, and like a thief led to the judgment
hall of the chief priests, and from thence to
Pilate j I see Thee, and I shudder and am
amazed, and I should faint with amazement
if I did not know well that Thou wast first
bound in Thy Heart with the cords of charity,
and these had power to draw Thee easily to
those most terrible cords of suffering. Thanks
be to Thy bonds, O good Jesus, which so
powerfully burst asunder ours !
The fifth bond was that with which He was
bound to the pillar when He was scourged.
Although the scourges themselves which went
THE BONDS OF ClfKIST. 29
all round His Body might not incorrectly be
called bonds. But pitiless as they were, hard
as they were, unjust as they were, I love the
bonds of those scourges ; for to them it was
given to touch Thy most sacred Body, and
they were profusely stained with Thy most
pure Blood, O good Jesus ! For if in Thy
scourging Thy Blood was shed so copiously
that, we are told, the pillar sprinkled with
those drops bears the red marks still, how
much Blood may I suppose to have clung to
the scourges themselves, as they cut into that
most gentle Body of Thine ? So sharply was
our Lord scourged, that His Blood shot high
up into the air. See, now, how well it agrees
with this binding, that the vine is bound to a
stake. For what else is to be understood by
the stake but that pillar to which our Lord
Jesus was bound ? As the vine to the stake,
so is Christ bound to the pillar.
The sixth bond was the Crown of thorns,
which encompassed with great bitterness that
dear Head, and left in it the marks of its
many points ; which drew from it drops of
Blood, and sent them trickling across that
Venerable Face, off which the s^toci^^ oS.*^^
30 VITIS MY STIC A.
Jews had scarcely dried. Cruel was this bond,
above all the pains which He endured on the
Tree, and yet it has an honour and a beauty
exceeding great. O King of glory, Lord
Jesus Christ, the crown of all who confess
Thee, and who follow Thee, who fight
for Thee, live for. Thee, abide in Thee !
who hath bound Thee with so bitter a
bond of confusion ? Behold confusion
covers Thy Head and Thy lovely Face. An
evil and bitter generation hath forced a deri-
sive honour on Thee for a crown ; but in
Thee sorrow and confusion vie with the ppints
of the thorns. I know-not which causes Thee
most pain. The crown brings on Thee
derision — the thorns pricking. ** Go forth, O
daughters of Sion, and behold King Solomon
in the diadem, with which His mother crowned
Him, in the day of His espousals, and in the
day of the gladness of His Heart. ^^ * Let
every soul that acknowledges herself a daughter
of Sion, that is, of the Church, go forth from
worldly cares, from vain thoughts, and see by
contemplation of heart King Solomon, that
is, Christ Jesus, who is our Peace, destroying
* Cant. iii. ii.
THE BONDS OF CHRIST, 3 1
enmities, and making friendship again between
God and man. See Him, O happy soul, in
the diadem with which His mother crowned
Him ; that is, His mother the synagogue, the
people of the Jews. O bitter mother ! ' What
sin hath this good Son of thine committed,
that He should even be bound with bopds ?
He it is who looseth them that are bound ;
who lifteth up them that are broken down ;
who receiveth them that are strangers, and
consoleth the orphans and the widows ; and
hath He deserved to be bound ? Is this the
dowry, these the presents thou bestowest
upon Him at His wedding ? For this day is
the day of His espousals ; a day of indig-
nation and blasphemy, a day of tribulation
and misery, a day of shocks and sorrow, a
day of bonds and of death is the day of His
espousals. With this dowry, O faithful soul,
thy precious Spouse hath betrothed thee to
Himself; and He, as a Spouse, goes forth
crowned to-day — crowned, it says, not with
gold, nor gems, but with thorns. Nor lacked
He a purple robe of derision. For they put
around Him a purple cloak, although He had
Himself empurpled the garment of His "Bod^j
32 . VITIS MYSTICA.
far more nobly with the shedding of His own
most precious Blood. Purple is not dyed
more than twice : but He dyed the purple of
His Body not only twice, but also in a three-
fold stream of Blood. Behold, O spouse, this
Spouse of thine is reddened in the sweat of
Blood, in the scourging, and again at His
crucifixion. Lift up the eyes of thy heart and
see if this be thy Spouse's coat or not. Be-
hold a most evil beast hath devoured Thy
Son, Thy Brother, Thy Spouse.* Who can
keep from groans and tears at this? Who
can refrain ^ from sorrow ? For if' it is good
to rejoice because of Jesus, so is it also good
to weep for our good Jesus.
The seventh band was of iron, with which
He was bound on the Cross: This band
was more cruel than the rest, for it not only
separated from contact with each other His
most sacred hands and feet, but even tore
away that most pure Soul of His from the
stainless home of His Body. Now, then,
O daughters of Sion, go forth and see our
Peace-maker, fighting for our liberty, coa-
tending in battle. See the Author of our life,
* Gent xxxvii. g2, 33^
THE BONDS OF CHRIST. 33
entering for us the gates of death,* to recall
us to the way of life. See those most hard
bands, the iron nails cruelly penetrating those
feet and hands which wrought our salvation
in the midst of the earth. See the wood
of the Cross put on our Bread,| that Bread
most white. Bread refined, the Bread of
angels, Who came down from heaven to give
Himself to us for Food, and to refresh our
souls, ever subject to labour, not with strange
food, but with Hin;iself ; and, by incorporating
Himself with us, not to change Himself into
our flesh, but to reform us into His own
Spirit. See how the Just One is bound, how
the most Free One, even our ihost good
Spouse, is reputed with the wicked. Our
Life dies, not for His own needs but for ours.
Pour out floods of tears for Him who dieth
in such bonds, for He Himself also wept
first. Attend and see to how bitter, how
shameful a death He is condemned. For
He waiteth still, and anxiously looketh to see
if there be one who will grieve together with
Him ;J if He may find one who will wipe away
His streams of Blood, and take Him down
# yanuas vita, f Jer. xi. 19. J Ps. bwm. »t..
D
34 VITIS MYSTICA.
from the Cross, and enfold Him in the clean
Winding-sheet, not of cloth but of the heart,
and, weeping with the blessed weeping
women, follow Him to the Tomb. Every
soul that shall do this perseveringly will, I
trust, merit one day to be. most joyfully re-
freshed with the gladness of His Resurrection.
For ^^if we suffer with Him we shall also
reign with Him^^^ And this the spouse in
the Canticles well expresses when she says —
^^My Beloved is a little bundle of myrrh to me;
He shall abide between my breasts ;^^ and then
adds : "^ cluster of Cyprus my Love is to f/ie"f
What is a bundle of myrrh? The bitter
myrrh signifies the bitterness of the Passion,
and the bundle indicates the union of many
sufferings in one. The Spouse, therefore,
becomes to His Bride a bundle of myrrh
when He presents Himself to her mind as
afflicted with the many outrages [of His
Passion], of which some have already been,
and others remain to be enumerated. But
what are the breasts of the spouse between
which she says He shall abide ? The two
breasts of the spouse are prosperity and ad^
* a Tim. ii. 12* f Cant. i. 12-13.
THE BONDS OF CHRIST. 35
versity. She is nourished, as it were, with
these breasts when she is comforted in adver-
sity and not uplifted by prosperity. She
places her Beloved between these ' breasts
when she is mindful of Him both in adver-
sity and in prosperity. And hence it comes
to pass that He who was just now a bundle
of myrrh, that is, who embittered the mind
of His spouse with the bitterness of His
sufferings, all at once is a Cluster of Cyprus,
containing in Himself the wine of joy and
gladness. And this He becomes to the Bride
when she sees her Spouse, whom she had
beheld oppressed with outrages, and con-
demned, to a most shameful death, by His
Resurrection triumphant in glory and crowned
with honour ; and with that Humanity which
He assumed seated at the right hand of the
Father ; and she is filled with the surest coti-
fidence that, through divers tribulations, she
will also enter into the same joy of her
Lord.
Let us, then, also go forth, accordingly to
the admonition of S. Paul the Apostle,* with
our Spouse the good Jesus without the camp,
* Hcb. xiiik ij.
Da
36 VIl^lS MYSTIC A.
that is, out of the concupiscences of this
present world, bearing with Him the reproach
of the Cross, the sharpness of the bands.
For it is not fitting that there should be a
pampered member beneath a crucified Head,
and the member that has not shared in the
suffering of the Head gives no indicatioja of
belonging to the Body of that Head. Let
us, therefore, be bound with the bonds of the
Passion of our good Jesus, that we may also
be bound with Him in the bonds of charity.
For He, bound with the bonds of charity,
was drawn down from heaven to earth to
receive the bonds of His Passion ; we, on
the contrary, who desire to be drawn from
earth to heaven, must first bind ourselves to
out Head in the bonds of His Passion that,
cleaving by this to the bonds of charity, we
may be made one with Him, as He prayed
the Father when He said : ** Father I pray
that those whom Thou hast given Me^'^ con-
firmed in charity, " may be one in us, as Thou
and I are ofte^*^ What can be more glorious
than this unity ? What more can you have
or wish ? You shall be one with your Spouse.
* S.John xvii. 9-ai.
THE BONDS OF CHRIST. 37
O happy, very happy, most happy unity of
all ! In this unity the Apostle felt he was
united to Christ when he said : " Who shall
separate us from the love 'of Christ ? Shall
tribulation 1 or distress ? or famine ? or na-
kedness ? or dafiger 1 or persecution ? or the
sword 1 I am sure that neither deaths nor
life, nor angels, nor principalities , nor powers ,
nor height, nor depth, nor any other creature,
shall he able to separate us from the love
of Christ J^esus""^ Let us long, with all our
desires, to be bound in the bonds of this
charity to our Spouse and Lord, so that,
following in His footsteps, we may reaoh that
place where He is who said, ^^ Father, I will
that where I am tJiere also may my servant
be" — Volo Pater, ut nbi ego sum, illic sit e
minister meus.\
• I Rom. viii. 35, 38, 39.
f S. John xii. 26, and xvii. 24 ; 5th Antiphon for
Martyrs.
^
chapter M.
ON THE CULTURE AND COMELINESS OF
OUR VINE, THATIS, ON THE EXTERIOR
AND INTERIOR BEAUTY OF CHRIST.
JAVING contemplated in part those
matters which have to do with the
cultivation of the vine in its more
external aspect, we may now direct our at-
tention to the vine itself, in order that, by cer-
tain resemblances which it bears [to Him], we
may gain a nearer and mor^ accurate view of
bur own True Vine. The whole trunk of the
vine is found to be more ill-shapen than other
trees and shrubs, and appears as though it
were altogether useless and worthless ; neither
in appearance is it pleasant or agreeable to
the sight. What are we to say to this ? The
body of the vine ought to symbolise that of
our Lord Jesus Christ; and yet there seems a
THE BEAUTY OF CHRIST. 39
very great dissimilarity between its deformity
and the form of Him, of whom it is written :
** Thou art beautiful inform above the sons of
men'* — Spedosus forma prce filiis hominum,*
There are some, however, who apply these
words not to the exterior but to the interior
man, that is, to the Soul or to the Divinity,
in which He far excelled not only the sons
of men but even the sons of God, the angels.
For He was made so much better than the
angels, as He hath inherited a more excellent
name than they, t Consequently, that we may
not seem to contradict this opinion, we give
the authorities for it, although we are aware
that there are many not yet wholly spiritual
who think otherwise, and picture to them-
selves a kind of spiritual beauty in the Body
of our Lord. And if ever they are told that
our Lord Himself was mean in form, they do
not bear it patiently ; and even if they hold
their tongue, yet they murmur against it in
the anger and disgust of their minds, not
remembering that it is written : " // is the
Spirit that quickenethy but the flesh profiteth
fiothing^X They do not listen to Isaias, or
♦ Ps. xliv. 3. t Heb. i. 4. X S. Jolvtv vv. 6^
40 VlTtS MYSTICA.
they listen unwillingly when he says of Him :
^^ Behold we have seen Him^ and there was
no beauty in Him, nor comeliness ; and there
was no sightliness that- we should be de-
sirous of Him; He was despised^ and the
most abject of men, a Man of sorrows, ana
acquainted with infirmity ; and His coun-
tenance was, as it were, hidden and despised,
whereupon we esteemed Him not. And we
have thought Him, as it were, a leper, and
as one struck by God and afflicted ""^ See
how He is described by the prophet. What
could be more clear? Yes, and so He
really was in the eyes of the unbelieving and
the carnal, who only understood how to see
.the flesh.
We may also prove this by evident rea-
sons. First, by the affection of compassion ;
and secondly, by the defect of the Passion.
And because He really took on Him our
affections, let us see how men are wont to be
affected towards those whom they love, that
by things well known we may attain to things
we know not. Every one knows that when
a man has a friend in great danger, he is
* Isaias liii. 2, 3, 4.
THE BEAUTV OP CHRIST. \l
often moved with such affection and sorrow
as to wear away his own body. If man suf-
fers this for his fellow-man, how much more,
think you, did God-man suffer for man ? If
you, in sympathy for a single man, incur
bodily danger, what, think you, did the Lord
Jesus bear for all the human race ? For all
were His, and all were sick with a mortal
disease. We know, indeed, that S. Paul the
Apostle said of himself: ** Who is weak and
I am not weak T'* And truly, he was so
weakened that, as he himself confesses, his
[bodily] presence was contemptible ;t and as
he says : " The world is crucified to me, and I
unto the world J*X The world was crucified to
him, since he counted all which belonged to
the world as dead. And he was also cruci-
fied to the world ; because, by the number
of his sympathies and of his sufferings, his
body was so attenuated and wasted away,
that the world shrunk from him in horror,
finding in him nothing in common with itself.
If, then, Paul with the weak became weak —
he their fellow-servant and brother out of
sympathy for his fellow-servants and brethren,
* 2 Cor. xi. 29. f Ibid, x, 10. X O^. n\. \ v
42 VITIS MYSTICA.
what must have been the compassion of our
kind Jesus, the Lord and Father, for His own
creatures and children? S. Paul burned, being
set on fire* as it were with a ray of the sun;
what must have been the burning heat of the
Sun itself? If by the affection of compassion
he is burned down to such infirmity who has
but a spark of charity, what must have been
felt by Charity itself, out of whose fulness
all have received ?
It cannot possibly be doubted but that He,
who came to bear the Cross, endured bodily
weakness and wasting to an extent beyond
comparison, and was beyond all others affec-
ted, as the affection of compassion was in
Him so much greater than in them, seeing
that His eyes perceived not only men's deeds
but even their thoughts. Our Lord's own
sentence confirms these arguments when He
speaks thus : " O yerusalem^ Jerusalem, how
often would I have gathered thy children to-
gether as a hen gathereth her chickens under
her wings ^ aiid thou wouldest notP^\ Let
us see what this means — our Lord's being
pleased to compare himself to a hen rather
* 2 Cor. xi. 29. t S. Matt, xxiii. 37.
THE BEAUTY OF CHRIST, 43
than to any other animal. It was, as the
holy Fathers hold, so done to express the
incomparable affection of His Charity. For
no animal is moved towards her young with
such tender compassion as the hen. She be-
comes all rough, her feathers sticking out all
over her body, her note becomes hoarse and •
shrill, she is all in a fever of spirit and weak
in all her members, and reduced to the last
extremity. If then the hen, an irrational
creature, has such tender compassion for her
young, how much, think, did our most good
Jesus suffer in His compassion for the human
race ? To what weakness and infirmity did
it not reduce Him ? How emaciated must not
He have become who is known to have
sorrowed for all ? And hence Isaias says :
"Truly He hath borne our infirmity and
carried our sins. Vere languores nosiros ipse
tulit, et peccata nostra ipse portavtty-'
But let us now come to the [disfigurement
He underwent from] the defect of the
Passion. And we do n6t mean by His Passion
that single day on which He died, but His
whole life. For the whole life of Christ was
* Isaias liii. 4.
44 VITIS MYSTICA.
a cross and a martyrdom. We may say it
shortly, but in meditation we will linger over
it long — ^how great severity there was in His
abstinence ; how lengthened were His vigils;
how unremitting He was in His prayers,
in labour, and in the sweat of His brow;
how assiduous when He went about the
towns and villages, preaching and healing
everywhere ; and how often He endured
hunger and thirst, — He, that living Bread,
that Fountain of water . springing up unto
life eternal ! Let us contemplate that other
fast of forty days and forty nights, after which
He was hungry ; and then let us meet Him
coming back to men from the desert, and
let us consider that dear Face worn with such
long fasts. Well did the Evangelist put it,
that after the fast, ^^ He 7vas hungry ^''"^^ that
you may know that Jesus fasted, not in the
strength of His Divinity,, but in the nature
of His humanity. For it would have been
no great thing, if, in the strength of His
Divinity, in which He was never hungry, He
had fasted forty days.
And now let us come to that agony of the
* S. Matt. iv. 2.
THE BEAUTY OF CHRIST. 45
last day, and we cannot be ignorant of the
causes of His Body being so marred. Let,
therefore, our consideration begin in that
place, where, as He Himself testifies, His
Soul was sad even unto death.* The sweat
of blood flowed copiously over all His limbs
as He prayed and agonized, so that it not
merely oozed out, but in great drops ran down
upon the earth. Let us now proceed and pass
through the afflictions of that night ; how
He was held, and bound, and dragged, and
confined, and beaten, spit upon, struck with
blows and buffets, crowned with thorns,
beaten on the head with a reed, torn with^
most cruel scourges, laden with His own
Cross, first carrying that which immediately
afterwards was to carry Him. Behold Jesus
thus ! What room for delights is here ?
What beauty of comeliness here? Who
would look for beauty of form in a Body so
mangled ?
But let us come to the end. Jesus is
stripped. Wherefore? . That you may be able
to see the disfigurement of that most pure Body
of His. Therefore is our good Jesus stripped.
• S. Matt. xxvi. 38.
46 VITIS MYSTICA.
Ah me ! He who adorned the heavens with
the variety of the stars, before the Cross is
stripped ; and all naked as He is and livid
[with wounds], is fastened to the Cross.
Alas ! The brightness of the eternal Light *
grows black in the flesh for the salvation of
flesh, and the Face which the cherubim and
seraphim desire to look upon is swollen
with tears. Stripped and bare is the Lord,
who before the ages reigned as King, and
put on beauty and strength, He to whom we
sing : ** Thou hast put on praise and beauty^
and art clothed with lights as with a garment "
— Confessionem et decorem induisti ; amictus
lumine, sicut vestimento, t He is made a
spectacle and a laughing-stock to the world
and to men; I He is become, as it were, a
wonder unto many,§ and an object at which
the people shake their heads, — He, our Head,
our Joy, our Honour, good Jesus ! But why
do I delay? He is lifted up on the Cross,
and the hands and feet of the best of men,
the kind Jesus, are pierced through. His
Blood, if any remains, is shed forth. Our
* Wisd. vii. 26. f Psalm ciii. i a.
X I Cor. iv. 9. § PsAlm Ixx. 7.
THE BEAUTY OF CHRIST. 47
Mediator stands in the breach in the sight
of His Father, to turn away His anger, lest
He should destroy us.* Truly He falls not
in heart; He stands with constancy and
perseverance in His goodwill. Oh how do
I behold Thee, sweet Jesus ! Oh sweetest
and most loving Jesus, who hath condemned
Thee to so bitter and so odious a death ? O
only Saviour from the ancient wounds of our
forefathers, who hath dragged Thee to suffer
these most dreadful and still more shameful
wounds \ O good Jesus, most sweet Vine,
is this the fruit Thy vineyard which Thou
hast transplanted out of Egypt has brought
forth to Thee ?t Thou hadst waited patiently
even unto this day of Thy marriage that it
might bring forth grapes ;| but it has brought
Thee thorns. For it has crowned Thee with
thorns, and compassed Thee about with the
thorns of its sins. See, into what bitterness
is turned the vine, which is now no longer
Thine, but a stranger's. For it denied Thee
when it said and shouted : ^^ We have no
king but Ccemrr% And so the sacrilegious
• Psalm cv. 23. f Psalm Ixxix. 9.
X Isaias v. a. § S. John k\x. iv
48 VITIS MYSTICA,
husbandmen cast Thee out from Thy city and
community, and killed Thee,* not suddenly,
but brought about by the long torment of the
Cross, and tortured with the many wounds
of the scourges and of the nails together.
Oh ! Lord Jesus, how many hast Thou to strike
Thee? Thy Father striketh Thee, who
spared not His own son, even Thee, but
delivered Thee up for us all.+ Thou strikest
Thyself, for Thou dost deliver unto death
Thy life, which without Thee, no man can
take from Thee. J The impious disciple
striketh Thee with the betrayal and the false
kiss. The Jews strike Thee with cuffs and
blows. The Gentiles strike Thee with
scourges and nails. See how much Thou
wast stricken and humiliated. Oh, how many
hadst Thou to strike Thee and deliver Thee
up ! Thy heavenly Father delivered Thee
up ; for, as it is said, He delivered Thee up
for us all.§ And thus one of Thy fervent
djsciples gives thanks to Thee and says :
" Who loved us, and delivered up Himself for
^j."!! O truly wonderful transaction ! The
♦ S.'Matt. xxi. 39. + Rom. viii. 31. % S. John x. 18,
§ Rom. viii. 31. Eph. v. a.
THE BEAUTY OF CHRIST 49
King has delivered Himself up for a slave,
God for man, the Creator for the creature,
the innocent for the guilty. Thou didst
then ddiver Thyself into the hands of the
traitor, that false disciple. He delivered
Thee up to the Jews, and those worst of
traitors delivered Thee up to the Gentiles to
be mocked, and spit upon, and scourged, and
crucified.* Thou hast said and foretold all
these things, and behold! they have been
done. For^ all things have been accom-
plished, and Thou art crucified. And it is
not enough for Thee to have been wounded,
but they must add grief to Thy wounds, +
and give Thee to drink, when Thou art
thirsty, wine mingled with myrrh and gall. J
I mourn over Thee, O Lord, my King,
my Master and Father, yea, even my Brother,
my Lord Jesus Christ, dear to me above the
love of women. Thine arrow never tumeth
back.§ For thine arrows, that is. Thy teach-
ings are sharp ; for Thy word is living and
effectual, and sharper than any two-edged
♦ S. Matt. XX. i8, 19. f Psalm Ixviii. 27.
t S. Matt, xxvii. 34, and S. Mark xv. 23.
\ See David's lainentation over Jonathan, 3 Kings
i. 20, which is paraphrased here.
£
so VITIS MYSTIC A.
sword, and pierceth even to the dividing
asunder of soul and spirit* Nor is Thy
shield cast away in the battle. For with the
shield of Thy goodwill Thou hast crowned
us. The spear of Thy prayers is not turned
aside j for even for Thine enemies hast Thou
prayed that they might not perish : how
much more for Thy friends ! Thou art
stronger than the lion. For Thou, O Lion
of the tribe of Judah, hast overcome that
lion who goeth about seeking whom he may
devour. Thou art swifter than the eagle.
For Thou hast exulted as a giant to run Thy
course, to accomplish the mystery of Thine
Incarnation ; until, as an eagle enticing her
young to fly,' Thou didst spread forth the
wings of Thine arms on the Cross, and
hovering over us hast taken us up and carried
us on Thy shoulders,t in Thine own strength
to Thy dwelling-place, the home of Thy
habitation and of Thy glory. And there, aver
the sheep and the groat that was lost and
found, Thou hast made a feast for Thy
neighbours and Thy friends, the blessed
spirits, and joyfully dost Thou invite them
* Hebrews iv. ia« f Deut. xxxii. zi.
THE BEAUTY OF CHRIST. SI
to rejoice with Thee, and causest joy in
heaven over one sinner doing penance.*
And though Thou art so good and so great,
Thou art condemned to a most shameful
death, and commending Thy spirit into Thy
Father's hands, Thou dost bow the head and
give up the ghost
Come then, I pray you, and condole with
Him all ye who desire to rejoice in the Lord.
Consider our strong One, how crushed He
is; our desirable One, how miserably dis-
figured ; our Peacej-maker, how He lies slain
in battle. Where is His rosy ruddiness?
where His youthful brightness ? where in His
Body so sadly bruised will you find beauty ?
Behold our days have failed, the days of
our Lord Jesus, who alone is day without
darkness, and His bones are dried up like a
cinder ! He is stricken as the grass, and His
Heart is dried up; He is lifted up and broken
exceedingly; but in His exterior deformity + He
retained within beauty and true glory as
well. Do not, therefore, faint in your tribu-
lations for Him ; because all saw Him, who
* S. Luke XV. lo.
+ Decore, probably a mistake for dtdtwrt.
£ 2
52 VITIS MYSTICA.
is beautiful in form above the sons of men,
on the Cross : and they, who looked only on
the outward appearance, saw Him as not
having form or comeliness, but His face was,
as it were, abject and deformed. Yet, from
this deformity of our Redeemer flowed the
price of our beauty, yea, our interior beauty.
For all the glory of the king's daughter is
from within.* She felt this, who in the
Canticle of Solomon, cried out : ^^ I am blacky
but beautiful, O ye daughters of J^erusalem,
as the curtains of Solofnony\ If the Body of
our Lord Jesus had not been disfigured (and
its blackness we have above in part traced
out), who should declare His interior beauty,
for in Him was all the fulness of the God-
head? Let us, therefore, be disfigured
outwardly in the body with .our disfigured
Jesus, that we may be reformed interiorly in
soul with our beautiful Jesus. Let us be
conformed in our body to the body of our
Vine, that He may reform the body of our
humanity according to the figure of the Body
of His glory." Let us be imitators of the
Apostle Paul, as he was of Christ, who says
* Psalm xliv. 14. f Cant. i. 4. X Philippians iii. 21.
THE BEAUTY OF CHRIST. 53
of himself: ^^ I am crucified with Christ ;^^'^'
and again, " I always bear about in my body
the marks of Jesus Christ ''\ Well did he
bear the stamp of the Passion of Jesus Christ
in his body, to whom the world was dead
and he to the world. He had become
brown, because the sun had altered his
colour, J the sun of the Passion aijd the love
of Christ. Nevertheless, be it known that
in what we have said of the disfigurement of
the beautiful Body of our Lord, we have
spoken not of His natural, but of His acci-
dental deformity, not blaming in Him any
defect of nature, but extolling the charity of
His Passion.
* Gal. ii. 19. t Ibid. vi. 17. J Cant. i. 5.
chapter MU
ON THE LEA VES OF THE VINE GENERALLY,
TH4T IS, ON THE VARIOUS WORDS OF
CHRIST, RELATING TO' THE COMMEN-
DATION OF VIRTUES.
DHE leaves of the vine are finer -than
those of almost all trees. And what
is set forth to us in the leaves but
the words of our true Vine, the most kind
Jesus? The vine excels in leaves : our Lord
Jesus excels in words. The servants of the
Jews felt this who were sent to apprehend
Jesus and returned, and when found fault with,
said " Never did man speak like this ManJ*^'''
They did not find fault with the defects of
the trunk [of the vine] when they saw the
beauty of the leaves ; yea, by the leaves they
felt that something lay hid, besides what
* S. John vii. 46. •
THE WORDS OF CHRIST. 55
appeared in that weak Body. Peter also had
felt it, for, when many went back from the
Lord Jesus, and the twelve disciples were
asked by Him, " Will ye also go away ? " he
answered, " Lord, whither shall we go ? Thou
hast the words of eternal lifeJ'^' And we, to
whom shall we go ? — God forbid. As though
he would say, ** Thou hast those most beau-
tiful leaves, which protect us from all hurt.
Give us then another more beautiful — that is,
better than Thyself, and we will go to him
away from Thee. But such an one, though
thou canst do all things, thou canst not give
us ; to whom then shall we go if we leave
Thee? " She had felt the beauty of these leaves,
that is, the words of the kind Jesus, who,
when he was speaking to the multitudes, was
so rejoiced at the singular beauty of the
leaves, that she not only thought or even
spoke aside, but lifting up her voice she said,
^^ Blessed is the womb that bare Thee, and
the breasts which Thou hast sucked^^\ Truly
blessed, yea most blessed is the earth which
brought forth such a Vine, the Virgin
Mary, Mother of Jesus. Truly art thou also
* S. Luke xi. 27. \ S. JoVixin\. ^"i,^.
S6 VITIS MYSTICA.
blessed, O woman, who didst consider the
beauty of the leaves, and didst boldly bear
testimony to the truth, alone among so many
of His calumniators. I believe that even
now thou hast a great reward, and wilt h^ve a
greater for this confession .of thine ; for He,
the Truth itself, to whom thou barest wit-
ness, confesses thee now before His Father,
and will confess thee none the less when He
shall say to his calumniators, ^\I know you not^^^
depart from Me^ ye cursed^ into everlasting
fire''\ But to those who are known of Him
He will say : " Come ye blessed of my
Father,^'X Peter and John and Matthew saw
the greenness of the leaves of the true Vine,
when at the mere voice of His call the for-
mer left their nets,§ and the latter his receipt
of custom. II Who is able to reckon up the
power of the words of our kind Jesus ? What
power of words is there which is not set forth
in those words of His? Assuredly none.
Will you now hear briefly words which,
like the leaves, afford us a shelter from the
burning heat of vices ? To commend humi-
♦ S. Matt. XXV. 12. f Ibid, v. 41. t Ibid. v. Q4.
§ S. Mark i. i8, 20. || Ibid. ii. 14.
THE WORDS OF CHRISl , S7
lity, He says : **Z^<f who will be the greatest
among you, let him be your minister -^^ and
" The Son of Man came not to be ministered
unto, but to minister, and to give His life for
the redemption of manyT'^ To commend
meekness as opposed to anger: ^^ Learn oj
Me, for I am meek and humble of heart : "
and again : ** Blessed are the meek, for they
shall inherit the earth,^^\ To commend
charity as opposed to envy, He says : " Love
your enemies, do good to them who hate you
and calumniate you, that you may be the
children of your Father, who maketh His sun
to rise upon the good and the bad, and send-
eth rain upon the just and the unjust^X To
commend alacrity in spiritual exercises as
opposed to sloth, He says to His disciples ;
** Watch and pray that you enter not into
temptation r\ And elsewhere : " That men
ought always to pray and never to faint /% in
which passage it is explained that prayer is
an affair not only of the voice, but also of
.devotion. For we cannot always be crying
out with the movement of the lips ; but we
♦ S. Matt. XX. 26, 28. f Ibid. v. 4. J Ibid. v. 44, 45.
§ Ibid, xxvi, 41. II S. Luke xviii. i.
58 VITIS MYSTICA,
may always be fervent in good desires, as the
Lord shewed when He said to Moses who
did not speak : " Why cryest thou unto me ? "*
He calls the desire of the holy man a cry, al-
though as a fact his tongue was silent ; hence
the Lord in the Psalm says : ** The Lord
hath heard tfie desire of the poor : Thine ear
hath hearkened to the preparation of their
hearts.^'^ To commend liberality as opposed
to avarice : ** Give alms, and all things are
clean unto you^X And that word : *' Make to
you friends of the mammon of iniquity, that
when you fail they may receive you into ever-
lasting dwellings ''\ Of the riches of iniquity
or of inequality, that is, what we abound in
which others are in want of, we make friends
for ourselves when we bestow them on the
poor; so that, if we are now merciful to
them, we may by them, after this life, obtain
mercy — for blessed are the merciful, for they
shall obtain mercy. || To commend abstin-
ence in oppositioj;! to gluttony, he says :
*^ Take heed thai your hearts be not over-
charged with surfeiting and drunkenness, and
* Exodus xiv. 15. t Psalm ix. 17. % S- Luke xi. 41.
§ Ibid. xvi. 9. II S. Matt. v. 7.
THE WORDS OF CHRIST, 59
that day come upon you unawaresJ^^ And
He framed a parable of the rich man who fared
sumptuously every day, who died, and when
he was in torments, begged a drop of water
from Lazarus, who was at rest after his death,
and could not obtain it, receiving everlasting
evil things in place of his temporal pleasure
now gone by.f To commend chastity in op-
position to lust, He says : " You have heard
that it was said to them of old, Thou shall not
commit adultery ; but I say unto you, that
whosoever looketh upon a woman to lust after
her hath committed adultery with her already
in his hearty X By the leaf of these words our
eyes are covered, lest if they should be too
incautiously opened, that may perhaps take
place of which Jeremias speaks : ^^ Death is
come up through our windows y\ For the
windows of our soul are the apertures of our
.senses, our eyes, ears, nose, and mouth ; and
by these, as by a sort of windows, death comes
up, as often as they are opened to coveting
anything criminal. By these and numerous
other words, as by the shade of so many
* S. Luke xxi. 34. + Ibid. xvi. 19, &c.
X S. Matt. V. 27, 28. § Jeremias Vil. a\«
6o VITIS MYSTICA.
leaves, we are sheltered by our Vine, the kind
Jesus, from the burning heat of vices, and
refreshed by the moderate temperature of
virtues.
•Se
chapter tJiu
ON THE SHADE OF THE LEA VES OF THE
VINE, THAT IS, ON THE WORDS OF
CHRIST, UTTERED WHEN HE WAS
LIFTED UP ON THE CROSS.
IHE shade of the leaves of the vine is
generally most grateful when the
vine is lifted up on a kind of frame
of trellis-work* and stretched over it in all
directions. Let us, therefore, see whether our
true Vine was ever lifted up and stretched
out, and consider if He then put forth for our
protection any leaves of sweet words. That
our Vine was lifted up. He Himself testifies,
saying : ^^ I ^ if I be lifted up from the earth
will draw all things unto myself: t and also,
^*' As Moses lifted up the serpent in the
desert y so must the Son of man be lifted t^p"t
* Called in Italy ptr^ola. f S. John xii. 32. t IHdAil 14^.
62 VJTIS MYSTICA.
Now it is evident that this lifting up was said
of the Cross. And see how appropriately the
trellis-work frame, on which vines are usually
trained, signifies the Cross. For they are
interlaced, that is, formed by cross-pieces ;
and so on these the vine is more conveniently
raised up and stretched out. The wood of
the Cross is interlaced, the good Jesus, our
Vine, is lifted up upon it, and is stretched^
out by His anns and His whole Body. For
so stretched out was He upon the Cross that
all His members might be counted. So He
speaks by the prophet : " They dug through
My hands and My feet, they have numbered
all My bones, ''^^' How He was dug through
has been told above ; how He was stretched
out is now added : " ITiey have numbered
all My bones,'^ as though He would say:
" So sharply am I stretched out on the right
hand and on the left, and from above and
beneath, that My body is stretched like the
skin of a drum, and all my bones may easily
be counted."
Look upon the Face of thy Christ, O
Christian soul, and lift up to His torments
* Psalm xxi. 17, i8.
THE SEVEN LAST WORDS, 63
thine eyes full of tears, and thine heart
contrite ancf full of sighs, and see what
great tribulation and sorrow He found, when
He sought thee that He might find thee !
Open thine eyes that thou mayest look upon
the Face of thy Christ. Listen with ears atten-
tive, though in so much sorrow, for the word
which He may utter ; and when thou hast
once heard it, lay it up as a most precious
treasure in the chamber of thy heart. Behold
He is laid upon His cruel bed of death, His
Cross. Treasure up the last commands of
Thy Spouse if thou wilt obtain the inherit-
ance undefiled and that fadeth not away.
And they were npt,many words which He
spake when He was dying ; they will be easily
kept by the willing spouse of Christ.
%
chapter \iiiu
ON THE, LEA VES OF THE VINE IN PAR-
TICULAR; OR, ON THE FIRST WORD OF
CHRIST HANGING ON THE CROSS:
^'FATHER FORGIVE THEM, FOR THEY
KNOW NOT WHAT THEY Da"
[here are seven little words, which,
like seven leaves ever green, our
Vine put forth when lifted up on the
Cross. Thy Spouse is made into a. lute
{cithara) for thee : the Cross has the form of
the wooden part, and His own Body supplies
the place of the strings stretched over the
surface of the wood. For if He had not
been stretched out and fastened to the wood,
He would never have given forth that sound
of words, as one of plajdng on the lute, with
which thou mayest delight thyself for ever-
more. Attend diligently. Thy Lute has
FII^Sl' WORD ON THE C/eoSS. 65
seven strings. He sings to thee, He plays
for thee, He invites thee to listen, whereas
thou shouldest rather invite Him to speak.
See, then, the leaves of thy Vine, and take
heed to commit them indelibly to thy memory.
These seven are sometimes variously arranged,
and their order cannot easily be discovered,
since they have not been arranged by any
single Evangelist. We therefore arrange them
according to what we have been able to make
out for ourselves.
From the narrative of S. Luke we know
that when Jesus was crucified. He said;
" Father ^forgive tJiem^ for they kno7u not what
they do.'^''' O green leaf! O word [most]
appropriate to the Word of the supreme
Father ! The good Teacher practices what
He had commanded. He prays not only
for those who persecute and calumniate Him,t
but even for those who are putting Him to
death. Lay up in the treasury of your heart
this leaf, that whenever your enemies rage
you may be able to bring forth the memory
of the abundance of the sweetness of Jesus,
and ever oppose this leaf as a shield against
* S. Luke xxiii. 34. f S. Matt, v, 4A.
F
66 r/r/5 mvst/ca.
the insults of your enemies. Christ prays for
His murderers : will you not pray for your
detractors ?
But let . us examine more carefully the
prayer itself. ''^ Father y^ He says. Why
does He put the word \' Father T Children
are accustomed to beg for anything in a
more affecting way when they mention their
father's name, so that they may call his
natural affection for them to mind, and more
easily obtaiu their request. So also our
Redeemer, merciful and pitiful; long-suffering
and of great mercy, and sweet unto all,
although He knew that He was always heard
by the Father, "^^ yet setting forth to us the
aflfection with which we should pray for our
enemies. He used a name of love. As though
He said, " By Thy paternal love, in which
we are One, I beg Thee to hear Me for these
My murderers, and to pardon them. Acknow-
ledge the love of Thy Son, and pardon His
enemies." And so also He adds the reason
why they should be pardoned : " For they
know fiot what they doP What shall we say
to this ? Were they ignorant that they were
• S. John xi, 42.
riRST WORD ON THE CROSS. 67
crucifying Him whom they were in the very
act of crucifying ? No ; but they were igno-
rant Who it was they were putting to death.
For if they had known, they never would
have crucified the Lord of glory."' They knew
not what they did, because they knew not
how greatly they sinned.
Thus must you think, and thus must
you pray, who desire to be called the
spouse of the Lord. When your enemies
rage against you, when they abuse you,
threaten you, bring- evil upon you, even
when they smite you on the face, yea even
when they put you to death, remember the
leaf of your Vine, call to mind the sound
of your Lute ; follow, that is, imitate your
Spouse, and say with your whole heart : " O
Spouse forgive them, for they know not what
they do : they know not how grievously they
are sinning.'* For if they knew what blessed-
ness they lose, what unhappiness they incur'
by sinning, surely they would not sin. For
what is it which prompts all men to sin, but
ignorance of the good which is lost and the
evil which is incurred by sin ? By sinning
* I Cor. ii. 8.
F 2
6 VITIS MYSTICA,
the most good God is lost, the pain of hell is
gained ; and such an exchange none but a
complete madman wishes. Yes, truly, those
who lose the delights of heaven and plunge
into the pains of hell by sinning knowingly
are mad ; therefore they know not what they
do. Therefore we must pardon such for the
sake of our own salvation, and for the sake
of their ignorance, and we must pray for them
with great confidence ; for such prayers break
their way with [a holy] violence into the ears
of the Lord. Surely He hearkens to others
on a matter on which He Himself wished to
be heard. And He was heard, since at the
preaching of Peter, in one day three thousand,
on another day four thousand, of those who
had cried out for our Lord's death were con-
verted. O what gladness is there in heaven
when he who had been slain brings his mur-
derer, and he who has been smitten brings
his smiter by his prayers to heaven ! O what
was the exultation of Stephen over the con-
version of Paul ! who, by his prayers con-
verted to the faith, as he had stoned him, was
afterwards himself stoned" for the faith of
* Acts xiv. i8.
FIRST WORD Oy THE CROSS, 69
Christ, and endured for Christ many evils
which he before had inflicted on the Saints.
Let us also follow these examples in praying
for our enemies, that for them and for .our-
selves we may deserve to obtain everlasting
salvation.
chapter ir*
ON THE SECOND LEAF OF THE VINE, OR ON
THE SECOND WORD OF CHRIST ON THE
CROSS: ''THIS DAY THOU SHALT BE
WITH ME IN PARADISE."
ilHE second leaf of our Vine and the
second chord of our Lute is the
sacred word of our crucified Lord,
whicl;i He spoke to the thief who confessed
Him, and begged for fellowship with the
Crucified One : " Amen, I say to thee, this day
thou shalt he with Me in FaradiseJ^-' What
greenness, what freshness has this leaf! O
what sweetness vibrates on this chord ! How
suddenly from an enemy is made a friend,
ffom a stranger a companion, from an out-
cast a neighbour, from a thief a confessor !
O what confidence has this thief ! Conscious
* S. Luke xxiii. 43.
SECOND WORD ON THE CROSS, 7 1
to himself of every evil and of no one good
.thing, a transgressor of the law, a violator
both of the life and property of others,
arrived at the very gates of death, at^ the
end of life, with no hope for this present
life, yet the hope of the life to come, which
he has so often deserved to lose and never
deserved to think of, even that he is not
afraid to ask. Who will despair, when the
thief has hope ? But it is worth while to
look diligently at what manner of man this
thief was, lest if we know not the cause of his
hope, we may fall into the vice of pre-
sumption. AH our Lord's friends and
neighbours and acquaintances. His brethren
also, yea, even His very disciples, who were
unto Him as His own soul, chosen out of
the world by our Lord Jesus Christ, in the
trouble of such grievous straits, in the midst
of such confusion and such outrages, when
the Shepherd was stricken, they all were
scattered abroad like sheep that 'had gone
astray. The disciple whom Jesus loved had
fled, that ardent [Peter] followed afar off;
forgetful of the Divine miracles which they
had so often seen t)ur SaviouT 'WOitV^ xsa.^^
?5 • V'lTIS MYSTICA.
which even they themselves had worked in
His Name. And now a thief, in the midst
of so many reproaches and miseries, yea, in
midst of so many torments of the cross and
of death, confesses Him whom he had not
known before, and confidently begs help
from Him who seemed Himself to be in need
of help. Which of the disciples was in-
flamed with such boldness? They all fled
from Him, ^hom up to that time they had
confessed while living; but this man con-
fessed Him, while dying, whom when He
was living he had denied.
He prays, moreover, in faith, hope, and
charity, saying: ^^ Remember me^ Lord^ when
Thou shalt come into Thy kingdom,^^^^ He
believes, then, in Him whom he calls Lord
and King. And who ever begs for what
he does not hope ? And he loves Him with
whom he desires to be united. Why should
that good Father deny such a petitioner,
when He had Himself stirred him up to ask,
especially when He was seated upon His
nuptial throne on the day of His espousals ?t
His nuptial throne was the Cross, in which
* S. Luke xxiii. 43. f Cant. iii. 11.
SECOND WORD ON THE CROSS. ^3
the true Bridegroom united to Himself His
Bride the Church, and betrothed her to
Himself with the shedding of His sacred
Blood. Christ, therefore, granted the
request of a soul, not now of a thief, but '
His confessor. His own spouse, and consoled
the petitioner with an answer worthy of
Himself: ^^ Amen^ I say to thee^ Verily, I say
to thee, this day thou shalt be with Me in
Paradise.'' To whom? To thee: "to thee
who hast confessed Me on the Cross of
torments: thou shalt be with Me in the
Paradise of delights." With Me, He says.
O wonderful kindness ! He does not say
simply, "Thou shalt be in Paradise, or thou
shalt be with the angels ; but thou shalt be
with Me, Thou shalt have thy fill of Him
whom thou desirest, thou shalt see in majesty
Him, whom thou confessest compassed with
infirmity. Neither do I delay what I pro-
mise; for this day thou shalt be with Me."
The good and sweet Jesus quickly hears,
quickly promises, quickly gives. Who would
despair [of gaining favours] from so kind a
hearer, so swift a promiser, so prompt a
giver ? We have hoped in Th^e^ \^\^^ Vnsm'^
74 VITIS MYSTICA.
known Thy sweet Name : for Thou never
failest them that seek Thee. We, therefore,
approach to Thee, O good Jesus, as near as
we can in heart, now that Thou art seated
on the throne of Thy majesty; and we pray
that thither by Thee and to Thee we may
deserve to be brought in, whither has entered
that thief of Thine, who confessed Thee on
the throne of the Cross !
^
Cljapter x.
ON THE THIRD LEAF OF THE VINE, THAT
IS, ON THE THIRD WORD OF CHRIST ON
THE CROSS: '• WOMAN, BEHOLD THY
SON"— "BEHOLD THY MOTHER:'
JET US now prepare both the eyes
and ears of our hearts to contem-
plate the third leaf of our Vine :
" Woman;' He says, " Behold' thy son:'- .0
word good and sweet! wonderful word,
containing great affection of tender love!
Certainly we read+ that our Lord Jesus,
especially when He had reached His full
age, kept close to His dearest Mother in
familiarity, and with her ate and drank very
frequently, and spoke to her more meekly than
to all others. But how great the affection
* S. John xix. 26.
t S. Luke ii. 51, compared with chap. iii. 23, and S.
Johnii. 1-5.
76 VITIS MYSTICA.
of His love towards His Mother was in Him,
when He was about to depart from her in the
body, He has intimated in these few words.
And, without mentioning the Passion of His
Cross, with what exceeding compassion,
think you, towards His blessed Mother was
that most gentle Heart of His affected? And
she too knew it to be stricken through with the
sword so keen of her own sorrow. The
Passion of His wounds was increased by
His Mother's Compassion, when, with a most
broken heart, with wringing hands, and eyes
flowing with a torrent of tears, with her face
drawn [in anguish], her voice tremulous, and
destitute of all the strength of her heart. He
saw her still bravely standing where He was
hanging. How many times do you suppose
she lifted up her bashful eyes to such druel
sights ? Did she ever once turn them away?
Or could she see through that great flood of
tears ? How often, covering her head, alike
from virgin modesty and from the immensity
of her sorrow, did she stand there, as I
imagine, and groan, bewailing her Son and
saying : ** O my Son Jesus, Jesus my Son 1
Who would grant me that I might die with
THIRD WORD ON THE CROSS. 77
Thee and for Thee, sweet Jesus my Son, my
Son ? *' " How often, think you, must she
have fainted for the immensity of her sorrow,
for which I marvel greatly that she was riot
dead ? She did die a living death, for living
she bore a sorrow more cruel than death.
But lest she should faint and die, her very
mortality was strengthened by her Son. She
was strengthened within, and externally she
was consoled by kind words and deeds.
How did His Mother stand by the Cross of
Jesus ? Truly, by the Cross she stood, for
the Cross of her Son afflicted the Mother
with sorrow beyond all others. Others also
stood, but she nearest.
When Jesus, therefore, had seen His
Mother and the disciple standing whom He
loved. He said to His Mother : ** Woman
behold thy sony And to the disciple He
said : " Behold thy Mother ^ As though He
would say : ** Thou art deprived of Me
corporally : and hence I give thee My friend,
beloved above the rest, for thy son, by whose
presence, meanwhile, while I am gone, thou
mayest be comforted. And thou [My
♦ 2 Kings xviii. 33.
78 VITIS MYSTICA.
disciple] art deprived of Me thy Father:
and hence I give thee for a mother this
Mother most dear to Me. Observe the laws
of mutual love towards each other, thou by
holding him for thy son, and thou by
accounting her thy tnother." O how munifi-
.cent art Thou become at Thy nuptials, good
Jesus, our King and Spouse ! How liberally
hast Thou delivered up all that Thou hast !
Behold Thou hast given to those who are
crucifying Thee the affection of Thy prayer,
to the thief Paradise, to Thy Mother a son,
to Thy son a mother, to the dead life, to
the Father's hands Thy Soul ! On the whole
world Thou hast conferred miracles of Thy
power ; for the redemption of Thy servant
Thou hast poured forth, not a part, but the
whole of Thy Blood from many gaping
wounds ; to the traitor Thou hast given the
penalty of his guilt ; to the earth Thou hast
given Thy Body, not to be corrupted, but
only for a time.
Now it moves me that, when He had said :
" Womafi, behold thy son; " He added : " Be-
hold thy Mother;'' whereas, even if He had not
added this, it would have followed as a
THIRD WORD ON THE CROSS, 79
necessity that she should be the Mother of
him, who had been given to her as a son.
But His doing this seems to me to commend
the affection of charity on both sides. For
there are some who wish to be loved by all,
but do not embrace any with affection in
return. They do not care to alleviate
their labours and burdens ; and though they
are stricken by many, they themselves will
bear the burdens of none, &c. Not so did
Christ either teach or act For He bore thy
burdens, and invites thee on thy part to bear
His burdens, that is to imitate His sufferings.
For Christ suffered, leaving us an example
that we should follow His Steps.'*' This also
He taught when He commended His Mother
to His disciple, and His disciple to His
Mother, each to the other ; not willing that
spiritual charity should remain cold by being
alone, but that both lying together,! that is,
both abiding together in pure and true
charity, each should warm the other, that is
that they should be mutually inflamed by one
* I S. Peter ii. ai.
+ If two lie together, they shall warm one another :
how shall one alone be warmed ?— Eccles. iv. ii.
8o ViriS MYSTIC A.
another to the exercises of charity. For this
is the effectual sign of a true and pure
charity : that those, who in spiritual love are
spiritually united by a pure charity, inflame
each other to spiritual exercises, so as to be
ready to pray more devoutly, to be more often
on their knees, more frequently to take cor-
poral discipline; especially, when the one who
loves is not envious, but rather rejoices, if a
third or a fourth or more unite themselves to
the charity of him whom he loves. Provided
only, that these be such as that their friend-
ship be not suspected ; and that in all these
and such like things they maintain perse-
verance in the fervour of charity, since the
river of charity that sometimes runs shallow
does not appear to have had a good source.
Let us, therefore, love one another, and prove
by works the efficaciousness of our love ; for
such charity is from God, and it is the end of
the commandment, and the fulfilhng of the
law.*
* I Tim. i. 5 ; Rom. xiii. lo.
Cljapter xu
ON THE THREE KINDS OF CHARITY, COM-
MENDED TO US BY THE THREE FIRST
WORDS,
|N the three short words upon which
we have treated, three kinds of
charity seem to be commended.
One, which is maintained towards enemies
who are even unwilling to. be reconciled, and
of which S. John says : * * Let us love our Lord^
who hath loved us^^ when we were yet enemies f^\
and this is' the highest and most wonderful
love. For to love enemies is more divine
than human. The second, is that love which
is shown to those who once were enemies,
but who have sought reconciliation and have
been received into favour, and hence S. Paul
says : ^'' We are reconciled to God hy His
* 1 S. John iv, 19. \ l^om. n, \o»
G
82 VITIS MYSTICA.
Blood^'-' The third, is that love which is given
to those who have never been enemies ; and
of this the same Apostle speaks : " Let us do
good unto all men^ but especially to them who
are of the household of faiths \ Now the first
kind of charity is commended to us . in the
first word, when our Lord Jesus prays for His
enemies. The second,^ where He promises
Paradise to the thief who petitioned Him.
The third, where He commits to each other
His chief friends. Let us, therefore, cover
ourselves with the shade of these leaves.
Let us hear and hearken to these strains of
our Lute in their most sweet harmonies ; and
we shall refrain from the lust of all envy,
hatred, and anger, and from all the bitterness
of detraction, adulation, and deceit by the
help of our Lord who is the true Charity.
Him let us imitate in mind and in work in
all these kinds of charity.
* Ronii V, lo, 9. t Gal. vi. 10,
%,
Ctiapter xii.
ON THE FOURTH LEAF OF OUR VINE; OR,
ON THE FOURTH WORD OF CHRIST ON
THE CROSS: "MY GOD, MY GOD, WHY
HAST THOU FORSAICEN ME r
|ET us now apply both the eye and
the e^r of our heart to see the fourth
leaf of our Vine, and to hear the
fourth chord of our Lute. This leaf requires
keen eyes, this chord requires well purified
ears i yea, it is itself able to purify and to
sharpen both ears and eyes. P*or now out
Lord Jesus does not simply speak this word
as He did the rest, but, as the Evangelist
testifies, about the ninth hour Jesus cried out
with a loud voice, "Z^//, Heli, lama sabhac^
thani^^^ which is being interpreted, ^^My Qod^
My Gody why hast Thou forsaken Me ? '**
* S. Markxvi..34.
G 2
84 VITIS MVSTICA.
What eyes cannot see this leaf, what ears can-
not hear this chord ? What must have been
the magnitude, think you, of that most bitter
sorrow, when the Lord Jesus with all His
Body stretched out gave forth this cry ? But
beware that you do not imagine, on account
of the cry, that the Lord Jesus fell into
impatience. For though He was in the very
deepest bitterness of the Cross, yet nothing
went forth from His Heart but sweetness.
In His bitterest suffering, as we shall show
in the next leaf and chord, He retained His
patience, and showed the greatness of His
sorrow. And this wus exhibited beforehand
in blessed Job (whose name signifies one who
grieves), both in words and deeds. For, when
he heard the words of the messengers, he
showed exteriorly in words the bitterness of
his soul. He rent his garments, and shaved
his head, and fell down upon the ground.
Behold the greatness of his sorrow I After
this he said : ** The Lord gave, and the Lord
hath taken away: as it hath pleased the
Lord^ so is it done : blessed be the name of the
Lord"'^ Behold the strength of his virtue of
* Job i. 21.
FOURTH WORD ON THE CROSS. 8$ *
patience ! If Job patiently bore his miseries,
how much more patiently, think you, did our
Lord Jesus bear His Cross, for the bearing of
which He had come ?
That He spake these words in the person
of His assumed Manhood, — and this was one
and the same Person with Himself, God the
Son, — is evident by that which He said : " O
Lordl My God ;^^ for He who is one God with
the Father would surely not have said this,
unless He had assumed the Manhood. For
what is this which He says : ** Why hast Thou
forsaken Me 1 " Could the Father forsake His
own Son who is One with Him ? God forbid.
But in the name of His whole Body, that is,
for Himself and the whole Church, He spake
these things. For our Head, the Lord
Jesus, wishing to commend unity and His
own love which He has for the Church, His
Bride, shows that He would suffer also in all
His members ; and therefore He now bore
the suffering in the Head, that is in the Body
which he assumed of the Virgin. He who
could not be forsaken cries out that He is
forsaken; because many of His members
were to come to such tribulation that tha^
86 VITIS AfYSTICA.
should appear to be altogether forsaken by
God. And their character He was bearing
who said: ^^ They that watched for my soul
took counsel together^ saying ; God hath for-
saketi him : pursue and take him, for there is
none to deliver him."'^ And this reproach
was also made to our kind Jesus Himself in
the midst of the torment of the Cross : " If
Thou be the Son of God, save Thyself'^
It may also be taken to mean that our
Lord foreseeing that there would be some,
yea very many [in His Mystical Body] who
would depart from the unity of His Church
by heresies, or by other grievous sins. And
so transferring their personality to Himself, He
cried: ^^Why hast Thou forsaken Me? ^^ as
though He would say — What ! has any one of
these gone backward, so as to perish from the
unity of My Body, who have been united to
Me at the cost of such torment ? And thus in
the person of the martyrs it is said in the
Psalms : ** Our belly cleaveth unto the earth,'' f
By the belly, which is the softer and weaker
part of man, is signified those who, lacking
patience and firmness of perseverance, and
* Ps. Ux. 10, II. f S. Matt, xxvii. 40. J Ps. xliii. 25.
FOURTH WORD ON THE CROSS. 87
on this account failed in the sharpness of tor*
ments, and cleaved unto the earth, that is,
-consented to earthly counsels and deeds.
We, however, who are still exercised with
daily tribulations, who are made a spectacle
to the world, and to angels, and to men,
who are made as the refuse of this world, the
offscouring of all, even until now '•' — we may
conceive unspeakable confidence of spirit,
especially from this, that our I-,ord Himself,
the Comforter of all who are oppressed, is
joined to us in such unity of Spirit and love,
that He deigned in such manifest words to
transfer to Himself even the character of our
infirmity ; and He even now intercedes for
us with the Father by exhibiting His wounds,
and prays still that He may not be forsaken
in His inferior members, who could not be
forsaken in Himself, their Head. How then
shall those members perish who know that
their salvation rests on the will of their Head ?
In our mortal body is there any one member
with which our head does not grieve [when it
suffers] ? If the foot or the hand be afflicted,
at once the head cries out with the tongue :
* I Cor. iv. ^, 13.
88 VITIS MYSTIC A,
Why am I afflicted ? Our Lord cried out to
Saul, raging against His members: " Why
persecutest thou Me?*'-' while yet He Himself
remained safe in heaven. Blessed be our
Lord Jesus, who first in I lis own Person for
us, and now in our persons with us, deigns to
suffer the tribulation which justice demands
that we should suffer, reckons it His own and
cries \^^I am with him in tribulation^^ \ that we
may confide in Him with more security.
* Acts ix. 14. f Ps. xc. 15.
^
chapter xUU
ON THE FIFTH LEAF OF OUR VINE, OR THE
' FIFTH WORD OF CHRIST ON THE CROSS:
"/ THIRST."
[HE fifth leaf or the fifth chord seems
brief; but if it be examined and very
diligently considered it will be found
efficacious in manifesting Christ's love for us.
The Evangelist says : " J^esus, seeing that all
things were accomplished^ that the Scriptures
might be fulfilled'"'^ which were to be fulfilled,
even those which say, " They gave me gall for
my food, and in my thirst they gave 7ne
vinegar to dri?ik"\ For the Evangelist adds :
" Now there was a vessel set there full of
vinegar, and one ran and filled a sponge ivith
vinegar, and put it upon hyssop, and gave
Him to drink '^ % Another Evangelist, more
* S. John xix, 28. f Ps. Ixviii. 22. J S. John xix. 2q»
90 VITIS MYSTIC A,
fully setting forth the manner in which the
Scripture was fulfilled, also makes mention
of gall, saying thus : " And they gave Him
myrrh to drink, mingled with gallT''' When
all His members were broken, our sweet
Jesus would also have His tongue suffer pun-
ishment. That strange vine, therefore, which
was turned to bitterness, gave Him a bitter
drink of its own fruit, a drink not to be drunk
but only tasted j for it sufficed for the suf-
fering of the tongue that He tasted the
vinegar.
But, although these things were done liter-
ally for the fulfilling of tfie Scripture, yet by
this word, ** / thirst,'' something else seems
signified. For it seems to me that in this
draught He wished to commend the bound-
lessness of His most ardent love for us ; since
drink is much more ardently longed for by a
man who is thirsty, than food by one who is
hungry. Our Lord Jesus, therefore, by
showing in Himself the desire for that thing
which is most ardently longed for, showed
that by it is symbolized the ardour of His
love. Although we may also understand that
* S. Mark xv. 23.
FIFTH WORD ON THE CROSS. 91
He did thirst literally, for He was dried up
throughout His whole Body by the shedding
of His sacred Blood, and His bones were
burned up like a potsherd. But it is not
enough to suppose that He spake merely of
bodily thirst, so as to beg for bodily drink
when at the very moment He knew that
He was about to die corporally ; for we be-
lieve that He thirsted rather with the most
ardent desire for our salvation. And that
which moves us to think so is that, when
the hour of His last Passion was at hand, our
Lord Jesus went forth to pray, and He fell
upon His face and prayed, saying : " O my
Father^ if it he possible take away this chalice
from Me;^'-' and this He said, not once only,
but a second and a third time. By the
chalice which He was to drink, without doubt
He meant the Passion which He was to suf-
fer; but now, when the same chalice has
already been drunk out. He says : " I thirsts
What is this? Before thou tastest, O good
Jesus, Thou askest to have the chalice alto-
gether taken away ; and after that Thou hast
drunk of it Thou thirstest AVonderful art
* S. Luke xxii. 42.
A
92 VITIS MYSTICA.
Thou, I see, in Thy drinking ! Was that
chalice of Thine filled with the wine of glad-
ness, and not rather with the wine of com-
punction and of the deepest bitterness ? Yea,
it was full of the most bitter compunction,
and such as should beget not thirst, but rather
disgust of drinking.
Now, as it seems to me, before Thy Passion
Thou didst pray the Father that this chalice
might be taken away from Thee, not that
Thou shouldst avoid the suffering to endure
which Thou hadst come, and without which
there had been no salvation for the human
race. But, lest any one should imagine that
Thou, true Man, didst not feel the extreme
bitterness of Thy Passion by reason of the
glorious [hypostatic] union. Thou hast made it
clear to doubters, by the words in which Thou
didst ask once, twice, and three times, for the
chalice to be taken away from Thee. • And
also to us Thy followers. Thou hast left a
pattern of teaching and example, that when
perils are imminent, even though they are for
our benefit, we may, and ought oftentimes to
beseech the Lord, that He would vouchsafe
to turn away the scourge of His anger from
FIFTH WORD ON THE CROSS. 93
US ; yet notwithstanding, if they are not taken
away, they are to be borne after the example
of Thine own Passion, gratefully, patiently,
and manfully. When, however, the chalice
of Thy Passion, which Thou hadst before
asked to be taken away, Thou hast now
drained. Thou saidst '' I thirst'' Thou didst
commend the greatness of Thy love towards
us, as though Thou wQuldst say : "Although
My Passion was so bitter, that as far as
human feeling went, I could have turned
away from it ; yet love for thee, O man, over-
comes Me, and overcomes even the very
torments of the Cross ; so that more torments
and greater, if need be, I thirst to undergo.
There is nothing which I would shrink from
suffering for thee, for whose ransom I lay
down My life."
Therefore let every faithful soul imitate her
sweet Spouse, Jesus, who for her sake both
thirsts for and drinks out a cup of such bitter*
ttess j so may she drink it out for Him by
present adversities. And let her also thirst
after Him, her most sweet Spouse, whose
sweetness she will be better able to con-
sider by contrast with the bitterness of th£
94 VITI^ MVSTICA. '
present life. And when these evils have been
drained to the dregs for His sake, she will be
able to thirst after Him with greater con-
fidence, and to say with the prophet : " My
soul is athirst for God the living fountain ;
when shall I come and appear before the face
of GodV * And again : ''For Thee my soul hath
thirsted ; for Thee my flesh longeth^ O how
exceedingly J ^^ +
* Ps. xli. 3. t Ps. Ixii. 3.
5ri
Cljapter vin.
ON THE SIXTH LEAF OF OUR VINE, THAT
IS, ON THE SIXTH WORD OF CHRIST ON
THE CROSS: " CONSUMMATUM EST:*
|N the sixth leaf of our Vine, or in
the sixth chord of our I^ute, the
virtue of perseverance is commended
to us. For the Evangelist says that, when
our sweet Jesus had received the bitterness
of the vinegar, He said, " Consummatum est^
It is consummated."*'' What is this? It was
said above that our Lord, seeing that all
things were consummated, that the Scriptures
might be fulfilled, said, "/ thirst;" and
when He had tasted the vinegar offered to
Him, added "//* is consummated J^ For it
was consummated, that is, the testimony of
the Scripture was fulfilled which says, " 27iey
• S. John xix. 30.
96 VITIS MYSTICA.
gave Me gall for My food: and in My thirst
they gave Me vinegar to drinkJ*^* And by
this every Scripture that there was concerning
Him received its fulfilment. As, therefore,
our Head for our sins endured the bitterness
of His Passion even to the consummation, that
is, to the fulfilment of the Scriptures that
were written of Him, and patiently per-
severed; let us also, if we would be members
of this Head, in all our adversities preserve
the virtue of perseverance, that the kind
Jesus being Himself our Leader, we may
come to the end of all our suflferings, and
with Him be enabled to say with confidence :
" Cofisummaium est. It is done." That is,
By Thy assistance, not by my own virtue, I
have fought a good fight, I have finished my
course, I have kept the faith, t Render,
therefore, to me that which by Thine own
promise is laid up for those who strive law-
fully for the mastery, even the crown of
justice, which Thou the just Judge shalt
render in Thy Day, that Day which has no
cloud ; in that Day which in Thy courts is
better than a thousand, \ in which Thou alone
♦ Ps. lx\'iii. 22. t 2 Tim. iv. 7. } Ps. Ixxxiii, ii.
SIXTH WORD ON THE CROSS. 97
wilt be the one and only Sun, — O Sun of
Justice, kind Jesus Christ, shining in Thy
strength, rendering Thyself as the everlasting
reward for all who have persevered in the
fierceness of the conflict ! For they shall
receive from Thee everlasting glory, wherein
they shall rejoice and be glad for evermore.
But this glory no one can obtain, but he
who shall have persevered unto the end. For
perseverance is the strength of a good work.*'*
To this alone is rendered the crown of justice.
What does it profit to be good, to be wise,
or to be powerful, if you have not persevered
unto the end? Saul was good, nay the
best; for the Scripture teaches that there
was not a better man than he among the
people of Israeli But to what did he come ?
He fell and became a reprobate ; so that he
obeyed not the voice of the Lord, he de-
spised the prophet, he was vexed by an evil
spirit, he persecuted an innocent man even
unto death ; and at last he went to take counsel
of a pythoness, and. miserably perished
by the hand of a stranger. As to wisdom :
who was wiser than Solomon ? And yet he
* S. Greg. M. Horn. xxv. in Evang, \ i Klu^^vit, 1.
H
98 VITIS AfYSTICA.
fell away from the commandments of the
Lord and joined himself to strange women,
and built temples to their gods, or rather to
their demons, in order that he might adore
idols with them, becoming so much the more
besotted and degraded in folly, as he had been
before exalted in wisdom. In the lives of the
Fathers, of how many do we read, men
mighty in watchings and in fcstings, in
labours above human measure, yea, even
shining in miracles, who yet fell, because
they did not persevere unto the end ! ^^Ife
who shall persevere unto the end^ the Lord
says, the same shall be saved '^^^ The end, not
the fight, wins the crown. Praise the happi-
ness of the voyager, but only when he has
arrived at the port.t Hence the poet says :--
Coepisti melius quam desinis : ultima primis
Cedunt : dissimiles hie vir et ille puer.J
Oh, how justly may you be stricken with deep
humility and fear, when you recollect that
the highest of the angels with a vast multitude
of his followers fell in heaven; that the
Jrst man with his wife were expelled from
"f- S, Matt. X. 22. t S. Maximi Horn. lix.
X Ovid,, Hcroid, £p. ix«
SIXTH WORD ON THE CROSS, 99
paradise ; that so many good and wise and
mighty men in this earth of ours have
perished, because they did not attain to the
consummation of their good works ! One is
more just than another, and yet he knoweth
not whether he be worthy of love or hatred.*
Wherefore? Because he knoweth not if
he shall persevere, if he shall be crowned.
There is, however, an efficacious remedy
which we may apply to this fear : namely, to
place our confidence, our hope, and our
strength in Him, to whom the Psalmist sings:
" Unto 77iee, O my helper^ will I sing; for
ThoUy O God, art my defence ; my God, my
mercy :"\ of whom Isaias speaks: ^* Behold,
God is my Saviour, I will deal confidently,
and will not fear: because the Lord is my
strength, and my praise, and He is become
my Salvation'' \ For whoever have fallen,
they have certainly fallen because they pre-
sumed more on themselves than on God.
They built.the house of their intention upon
the sand. And, therefore, when the tempest
arose, and the streams of temptations beat
vehemently, that is, persuading the appetite to
* Eccles. ix. I. t Ps. Iviii. 18. £ Isaias xii. 2.
H 2
lOO VITIS MYSTICA.
transitory desires ; or the winds of pride or
vain glory blew, and that house of theirs
fell, and all their works were destroyed:
because they trusted in their own strength,
and built it upon the sand, that is upon
themselves." But we, laying a far better
foundation, even that of which the Apostle
speaks : " Other foundation no man can lay^
hut that 7vhich is laid ; which is Christ
yesus;"\ upon that let us safely build good
works; and these while they are fixed on
that foundation cannot fall, until by His
assistance who began the work they are
brought to their due consummation.
♦ S. Matt. vii. 26-29. t ^ ^o^* "^- ^^'
^
Ctjapter xM.
ON THE SEVENTH LEAF OF THE VINE, OR
ON THE LAST WORD OF CHRIST ON THE
CROSS, "FATHER, INTO THY HANDS I
COMMEND MY SPIRIT,'*
OW, then, let us consider the last
leaf of our Vine, or the last chord
of our Lute ; in order that we may
commit it indelibly to memory, yea, and ever-
more repeat it with unwearied lips. ^^Fathery^
says that good Jesus, ^* info Thy hands I
commend My Spirit''-'' The letter is plain
enough. But why is it that that Son, co-
eternal and consubstantial with the Father,
so openly commended His soul into His
Father's hands, when it would have none
the less been commended to Him, even if
He had not said this? In the Gospel of
* S. Luke xxiu. 46.
102 VITIS MYSTICA.
St. John, we have it mentioned that, when
the Lord Jesus was about to raise Lazarus
to life, He said: ''Father, I give Thee
thanks that Thou Juarest Me always ; but
because of the people who stand about have
I said it, that they may believe that Thou
hast sent MeP* So, surely, was it 'now;
Although He knew that His most holy soul
was commended to His Father's hands,
as a little before He had said : " The prince
of this ^orld" that is Satan, " cometh, aild
in Me he hath not anything '^\ Yet that He
might instruct us, who are but earth and,
ashes, to learn to commend our spirit into
the hands of the eternal Father, that it be
not, when it has gone forth from the body,
caught by the prince of this world, who in
us, alas! may find not a few things which
belong to him. And thus He, who owed no
debt to sin, yea, who had even come to take
away sins, commended into His Father's
hands His most pure Spirit when it was
about to go forth out of His most pure Body,
not, indeed, of necessity, but for the sake of
example for us. And this we also shall be
* S. John xi. 42. t ^^*^« xiv. 30.
THE LAST WORD ON THE CROSS. I03
able to do in the hope of grace and mercy,
if we have taken shelter under the shade of
the preceding leaves : if we have listened
with the ears of our heart to the strains of
the chords of our Lute. In other words, if we
pray for our enemies, if we forgive with all
our heart those who are sorry for having
sinned against us, if we render to each other
charity to our neighbour, if in all tribulations
we have hoped in Him, who for our sakes
was made Man, that united to our nature
He might be [God] with us, if with ardent
longing we thirst for the salvation of our
neighbours, and finally, if we shall have
persevered in good works even to the end.
In so far as we have done these things, we
shall be able to say confidently to the
Eternal Father with our Lord Jesus: ^^ Into
TTiy hands, O Lord, I commend my spirit J^
- Ever praying while we live, that in these
words, with which He gave up His Spirit, He
would vouchsafe to grant us also to give
up our spirit, and efficaciously to commend it
into His hands.
Thus, according to our ability, ivQlmiftftjin
164 VITIS AIYSTJCA.
as we ought, nor even as we wished, have
we set forth to your charity the seven leaves
of our Vine stretched out on high. And it
is not sufficient merely to look at them, but
we must rather draw near and sit under their
shadow, that we may be able truly to say
with the spouse: **/ sat down under the
shadow of Him whom I desired^ * Of
whom? Of that Spouse, the shadow of
whose leaves are so much the broader than
all others, as He the Spouse, the Word of
the supreme Father, has words more lovely
in vutues and nearer to salvation, more
conformable to godliness, and more adapted
for the minds of all. For, though in all the
prophets and apostles^that good Jesus spoke,
yet of no one at all will you find words
which are so adapted both to the strong and
the weak, that is to the learned and the un-
learned, to the wise and to the unwise, as
those most learned words of the Word, our
Lord Jesus. For as a certain poet says : —
Dulcius ex ipso fonte bibuntur aquae, f
(Waters are sweetest drunk from the fount itself.)
It must, however, be understood, that in the
* Cant. ii. 3. fOvid., Ex Ponto, lib. iii. Ep. 5.
SEVENTH LEAF OP OUR VINE. 10$
shade of these leavies, that is on the words
of the Lord, we must meditate day and night.
And then, indeed, are we protected by their
shadow, when as often as we are tempted by
vices, or by the devil, we draw down to us by
proper handling some word of the evangelical
Scriptures, that by its admonition and authority
we may resist the vices that rush upon us.
For instance, when tempted by pride, viz.,
to wish to be first, to be unwilling to submit,
at once there meets you the word of the
Lord : " ITe who will be first among you,
let him be the servant of all; '''■' for as " he
who exalteth himself shall he humbled" so
" he that humbleth himself shall be exalted^^
If the heat of anger infests you, you have at
once a leaf of our Vine to oppose to that
heat, even that word that " every one who is
angry with his brother without a cause is in
danger of the judgment :" I and so against
every single temptation you will find words,
by which you may be defended from the
heat of vices, and duly preserve virtue, for our
Vine itself, the kind Jesus, grants us His
support.
♦ S. Matt. XX. 27. t ^^id» x^^^^' 1^- XlbU^N. ai*
THE FLOWERS OF OUR VINE.
Cfjapter ruL
ON THE DELIGHTFULNESS OF THE
FLOWERS OF OUR VINE, i.e., ON THE
VIRTUES OF CHRIST.
j]ET US turn our minds to the delight-
fulness of the flowers [of our Vine];
yea, let us rise up indeed and see
how our Vine has flowered.* For He has
flowered indeed, and so much the more
abundantly and more delightfully than others,
as He is better than all. He, whose magni-
ficence is elevated above the heavens, and all
things are subjected under His feet; although
constrained by love of us He was for a time
♦Cant. vii. 12. Floruerit. The word yfowmA would
not express the full meaning of the author in these
chapters.
THE FLOWERS OF OUR VINE, 107
made a little less than the angels.* For for
this cause He debased Himself^ and toojc the
form of a servant, and was planted in this
earth of ours, and accepted the vileness of
this body of ours. And then He shot forth
branches and flowers and bare much fruit, in
order that by His. union with our humanity
He might unite us to His divinity. But
since without a flower fruit does not come,
so He our kind Jesus brought forth flowers.
And what are His flowers but virtues ? For
this Vine flowered wonderfully and in a very
singular and extraordinary manner, not with
one kind of flower like other vines and
trees, but it contained in itself the form and ^
beauty of all flowers. Among the saints one
is more chaste than another, one more
patient than another, one more fervent in
charity than another : but this Vine far excels
all angels and men in humility, patience,
chastity, charity, and all the other virtues.
This true Vine then had not the form and
beauty of one flower, but of all j the Violet
of humility, the Lily of chastity, the Rose of
patience and charity, and the flower of
* Ps. viii. 2, 6, 8 *, H^\i. \\. ^i*
I08 VITIS MYSTICA.
abstinence which we may call the Crocus.
How delightful, think you, will be the fruit
of our Vine which flowers with such delight-
fulness ?
But now, with His own permission, let us
say something special about each of these
flowers. And we must bear in mind that
flowers are chiefly regarded for their pleasant-
ness to the eyes, and for the sweetness of
their smell. They are not accustomed to be
eaten, except that from some flowers the bees
suck and collect a most sweet food. We
said that no flower, that is no virtue signified
by any flower, is wanting to our Vine. For
what virtue can be wanting to the Lord of
virtues — Domino virtutum 1"^'
* Ps. xxiii. lo.
*
THE VIOLET OF HUMILITY.
Ctjapter rtiit
ON THE FLOWER OF HUMILITY, WHICH IS
THE VIOLET,
illRST then let us look on the flower
of Humility, that is, on the Violet.
In what does the violet flower
signify humility? Its size, its locajity, its
perfume, its colour, and the influence of the
flower itself show. For its size is small.
What flower is less than this little plant ? So
also are the humble small in their own eyes.
For so says of himself that Apostle, who
laboured more than all : ^^ I am the least of
all the Apostles^ who am not worthy to he
called an Apostle^^- See this great Saint, how
small he was in his own sight ! And it is
strange how it happens that those whose
* I Cor. XV. 9.
no VITIS MYSTICA,
conscience is secure, who are not conscious
to themselves of anything,* should yet come
to think so humbly of themselves. The
locality of this flower is near the earth, and
well is it so. For thus you have the Apostle
teaching: ^^ Not minding high things^ but
consenting to the h7imble,^*\ They have not
that property of this flower who think them-
selves better than others, or wish to appear
better than others, although they are small to
their own selves. For there are some who
in their own conscience do judge themselves
to be low indeed, but yet outwardly they wish
to appear better than others. These have the
lowly stature of this flower, in that they are
small in their own eyes inwardly, but they
have not its humble locality, since they wish
outwardly to be raised above others, and of
these Solomon says : " -^ double measure and
a double weight is an abomination to the
Lord f^^X And in the law of Moses it is
forbidden to have a double weight § Now he
has a double weight who, conscious to him-
self of evil, esteems himself bad, and yet to
* I Cor. iv. 4. + Rom. xii. 16.
X Prov. XX, 10. § Deut. xxv. 13—15.
THE VIOLE T OF HUMILITY. 1 1 1
Others outwardly wishes to appear good, and
better than others.
The perfume of the violet is sweet and
wholesome, because even among the proud
themselves the praise of humiUty is extolled.
For its good report is worthy to be praised,
and the sweetness of its perfume is truly
healthful; and sometimes by the praise of
humility, the hearers are made better, though
they be such as lose this perfume even if
they regard it with love. Its colour^ as it
appears, is poor, especially in the eyes of
those who know not the virtue of the little
flower; but, to those who are acquainted
with the influence of the flower, even the mean
appearance of the flower itself is commend-
able and worthy to be loved. This we
easily recognise in that Teacher of humility,
our kind Jesus, according to the words of the
Apostle : " ^^," he says, ^^ preach Christ
crucified^ to the J^ews a scandal and to the
Gentiles foolishness, but to them that are
called, both yews and Gentiles, Christ the
power of God and the wisdom of God^*
Christ crucified is the Violet. For on the
* I Cor. i. 23, 24.
112 VITIS MYSTICA,
Cross He became the lowest of all. In that
humility to those Jews and Gentiles who
looked at the colour alone [the outward
appearance] that colour appeared vile : but to
us who acknowledge the power of His Passion,
even that despised humility — ^the humility of
Christ is pleasing, and by His humility He
is all the more dear to us. Let, then, the
poorness of the colour be made up for by the
inward virtue of the flower that lies concealed
from view j so that by means of this inward
virtue that which outwardly appears vile, may
not be despised, but may be loved fiie more.
Now, then, with a more perfect and more
purified eye let us gaze upon the blossoming
of that singular Flower of whom it is written :
" There shall come forth a rod out of the root
of Jesse, and a flower shall rise up out of his
rootr* O good Flower, upon which the
Holy Spirit the Lord resteth ! And although
this flower is our Lord Jesus, who says of
Himself: ^^ I am the flower of the fleld'^i —
and who has within Himself the virtue and ,
beauty of all flowers without any diminution
— ^yet on no flower is it so fitting, as on the
♦Isa. xi. I. fCant. ii. i.
THE VIOLET OF HUMILITY. II3
violet, that the Holy Spirit should rest upon
Him. And it is not I who affirm this, but
He who says : " Upon whom shall my Spirit
rest, but upon him who is humble and quiet and
trembleth at my words V^"^ What can be
more clear? He might have put the rose of
patience and charity, the lily of chastity, the
crocus of abstinence, when He wished to
indicate the resting-place of the Holy Spirit.
But He passed these by, and put the violet of
humility, whose handmaids are quietness
and fear. For violets, />., the humble,
cannot be moved by the wind of pride;
which always seeks out hearts high and lifted
to shake them, as a certain poet says :t —
Summa petit livor, perflant altissima venti,
(As winds blow violently on loftiest [peaks], so envy haunts
the mightiest.)
But when it finds the humble, they can-
not be shaken. And so they are .quiet,
and do not shake away the Holy Spirit
who resteth upon them, since they are not
moved either by tlie wind of pride or of
envy. Fear, too, is there : not fear of
losing money, nor goods that pass away,
* Isa. Ixvi. a. f Ovid. De remed, Amoris^
I
114 V^TIS MYSTICA.
but fear of the words of the Lord, the hand-
maid of humility. For while the humble
man -presumes not on his own strength,
he attends to the words of the Lord for his
consolation, and ever fears lest he should
leave the commands unfulfilled, or by trans-
gression offend his Father who gave the
command. Good, therefore, is this flower
which brings forth quietness and fear, yea
which begets security, for it is written : " He
that feareth God will do good^^'^ and the
reward for this well-doing will be everlasting
security.
Good indeed is that violet flower, which
drew down the heavenly Flower, the Word of
the eternal Father, into the womb of the
earthly flower, the most Blessed Virgin, by
the wondrous sweetness of its perfume, as
she herself testifies : " My spirit hath
exulted in God my Saviour^ because He hath
regarded the humility of His handmaid,'' \
What sayest thou? Hadst thou no other
flowers? I have, she says — ^for she is all full
of flowers, wanting in none; because no
virtue is lacking in her, since she is all fair
• Ecclus. XV. I. fS. Luke i. 48.
THE VIOLET OP HUMILITV, 1I5
and there is not a spot in her.* She has the
lily of chastity, because she first vowed to
the Lord the vow of keeping her virginity.
She has the rose of charity, because if she
had not loved the Lord so deeply, how was
it that she began so boldly, so confidently a
new thing, while she was but a tender, bashful
'little girl, and still under her parents'
authority and bound by the precepts of the
law? But, to say the truth, love made her
bold : the glowing rose compelled her,
swallowing up servile fear, so that she made
a new vow, and the lily par excellence^ could
say sqmetime to her Beloved : " I am white
and ruddy, even as Thou art white and
ruddy ! "t She has also some other flowers,
but none of these did the Lord deign to
regard in her with such predilection as the
flower of her violet. ^^ For,'' she says, ^^ He
hath regarded the humility of His handmaid.'^
And would you see how great she has become
from this for which she has bartered all
her flowers ? " Behold,' she says, ^^from this
all generations shall call me Blessed, — Ex hoc
beatam me dicent omnesgenerationes. Ex hoc^^
* Cant. iv. 7. ' -^ C-m^V^n . vi»
1 %
ti6 VlTiS MYSTICA.
From this, I say, because I am regarded by
the Lord. The flower of my violet j for my
spikenard sent forth the odour thereof. ^^''^ And
this signifies the same thing. as the violet,
/>., the virtue of humility : whose fragrance
has delighted the King, the King's Son, God
the Son of God, when He was at His repose
in the Bosom of the Father. And with such
violence was He drawn to her by that
delightful odour, that He willed to be con-
ceived, — the Flower in the flower, yea,
within another flower, that is, in Nazareth,
which means Flower, that He JHimself
might become the flowering Flower, that
is, a Nazarene. Thus in the flower all
meet together. The Flower abiding in the
flower, that is, in Nazareth, is conceived.
Good therefore, yea and best of all, is the
violet flower, which with the fragrance of its
perfume, as with a most delightful chain,
drew down the Flower of heaven into the
womb of our flower the humble Virgin.
Let all then learn, and above all, the
flowers of the world, the virgins who spring
up in all the Church of God like flowers
• Cant. i. II.
THE VIOLE T OF HUMILITY, 1 1 7
among the grass, let them learn that the
Virgin of virgins, the first of devout virgins,
the holiest and the purest of all, placed her
highest glory in the violet of humility ; al-
though in her, in a singular degree, glistened
the lily of chastity and blushed the rose of
charity. Do not then, O virgins, glory in
corporal chastity, though that be a virtue
worthy of praise. But the more great you
are, so much the more do you humble your«
selves in all things, that you may find grace
with God.* For it was not the chastity that
the Lord regarded, but the humility of His
handmaiden. If therefore you wish to be
regarded by our Lord with the eye of mercy
and the eye of grace, be humble. For the
Scripture says, ^'Heglveth grace to the humble "\
for He regarded the humility of His hand-
maiden. If you wish your lamps to be filled
with oil when the Bridegroom comes to the
marriage, — that is, if you would have a sound
and happy conscience (for oil in the lamp- is
spiritual joy in the heart), — do not mind the
high things, boasting of the height of your
lily, the purity of your chastity. Do not seek
* Ecclus, iii. 20. -^ S. "^^xae^ \n » ^,
Il8 VITIS MYSTICA.
exterior glory ; lest the door of the kingdom
of heaven be shut, and the Bridegroom say
to you, ^^Ameuy I tell you I know you not^^ and
shut you out from Him who regarded the
humility of his handmaiden. Many virgins
will be shut out, for none of the proud ones
will enter in. Yet of those who are humble
no one, whether married,'or virgin, or widow
will deserve to be expelled. The door of
the kingdom of heaven is narrow, it takes in
none but little ones. Those puffed up with
pride are repelled, nay, they cannot even
come near, of whatever sex, or condition, or
age they be. And to speak briefly : no virtue
approaches thither unless it be bent down to
the violet of humility. For thus the Master
of humility Himself says and teaches, when
He called a little child to Him, and set him
in the midst of His disciples and said : " Un-
less you be converted and become as this little child
you shall not enter the kingdom of heaven,'^'''
Did He set there, for a example to the
disciples, the lily of chastity S. John, or the
rose of charity S. Peter, who were present
then? No. The former of these, it is said,
♦S, Matt, xviii. 3.
THE VIOLET OF HUMILITY, II9
was called and chosen by our Lord at his
very nuptials ; and the latter, by his threefold
confession to our Lord, tjie kind Jesus, whom
it is impossible to deceive,* testified the af-
fection of his perfect charity. For as S. John
is commended for his special prerogative of
chastity, so is S. Peter for his more fervent
charity. Yet He set not these as the example
to those who were to enter the gate of heaven,
but one who was a little child, yet far advanced
in the virtue of humility.
Let us see then how greatly our Lord com
mended in Himself this virtue of all virtues.
First attend to His words where He says :
^^ Learn of Me^ because I am meek and humble
of heart; and you shall find rest unto your souls J' \
What is it, O good Master, Blessed Jesus ?
Are all the treasures of wisdom and know-
ledge hid in Thee reduced to this» that Thou
shouldest teach this one thing, that Thou art
meek and humble of Heart ? Thou dost not
teach us to learn to frame the heavens, to
work miracles, to raise the dead, and other
wonders of that kind, but to learn that I am
meek and humble of heart. Is that which is
* S. John xxi, 15—17. \ S. M>.\X» -si* v^.
120 VITIS MYSTICA.
little then so great a thing ? Even so; for by
this is found rest to souls. For what else but
that we may find rest to our «ouls is the
reason of all our labour and struggling ? A
short lesson, a short way is pointed out to us.
Learn this from our Lord Jesus, who is meek
and humble of Heart; that is, see how and
why He was humbled. He who is the Lord
high above all nations, and His glory above
the heavens :* and learn also that thou art
clay and ashes, and so thou wilt find rest to
thy soul. But note that He says " humble of
hearts* For He who is humble of Heart is
pleased not with feigned humility, but with
true humility. He who searches the heart is
delighted with humility of heart ; for in the
heart of the humble He taketh His rest For
He seeketh the hearts of the humble, that He
may lift them up : not the proud, from whom
He will turn away.
We said that two things were to be con-
sidered, viz., how and why the Lord Jesus our
yine was humbled. We' will now explain
them both as is due to your charity. But the
human mind fails, human reason despairs of
* Ps. cxii, 4.
THE VIOLE T OF HUMILITY. 121
reaching the extent to which our Lord
humbled Himself, in His conversation with
us. For how can you know the depth of
His humility unless you could measure the
height of His power? Say, What canst thou
do ? Canst thou reach the measure of His
glory, His power, His beauty? No angels,
nor cherubim nor seraphim have arrived at
this. For no creature knows God as fully and
perfectly as He is. How much less man, or
the son of man, a worm ?'•' And yet, though
He was so great that of His greatness there
is no e7tdy\ He stooped down so low as to be-
come the son of ma?i, a worm, O the depth
of that humility ! The incomprehensible God
willed to be comprehended, the Supreme to
be humbled, the Almighty to be despised, the
perfect Beauty to be 'deprived of form and
comeliness, the All-wise to be made like a
beast of burden, the Immortal to die, and to
sum up, in short, God willed to become a
worm.
If therefore the son of man is a worm, truly
is He also Himself a worm, for by His own
testimony He is the son of man. He says :
♦Job XXV. 6. \ Ps« cxliv, -i.
122 VITIS MYSTICA.
" Whom do men say that I the Son of man
amV Behold what kind of distinction He
makes between man and the son 6f man ! He
calls these men, who have descended from ,
the first man Adam through corruption.
Wherefore Job said, ^^How much less man that
is rottenness V^^' For in rottenness is cor-
ruption. But He only is pure,t Christ the
Lord, since without corruption He was bom
of a Virgin Mother ; and so calls Himself,
not man who is rottenness^ but the Son of
many who is a worm. For as the worm is
generated of the earth only, so is Jesus Christ
of the Virgin alone.
What higher than God ? what lower than a
worm ? ^^I am a worm" He says, " and no
man^X And why a worm? Because the son of
man. For so you have in Job : " The stars
are not pure in his sights how much less man
that is rottenness y and the son of man that is a
worm ?"§ Many have been humbled even unto
* Job XXV. 6.
f /. tf . , naturally, and of Himself. Mary's purity was not
by nature or from herself, but " by a singular grace and
privilege of Almighty God, in view of the merits of Christ
Jesus, the Saviour of the human race." Definition of
Pius IX., Dec. 8, 1854.
"X Ps.^xxi. 7. § Job XXV. 5, 6.
THE VIOLET OF HUMILITY. 123
death ; but none ever yet went down to such
a depth of low esteem as His, for none had
ever attained* to such lofty dignity. Which
of all good men who die could ever claim to
himself what is said of Christ Jesus : " Though
He was in the form of God He thought it not ^
Jobbery to be equal with God ?"*• None indeed,
for none of men save Himself was God.
Most profoundly therefore was He humbled
' who alone, when He w^s in the form of God,
abased Himself, and took the form of a
servant, and reached such a depth of abjec-
tion as to be esteemed by men no longer as a
man, but as a vile worm. O how humble is
that worm, Jesus Christ, who was made the re-
proach of men, and the outcast of the people,!
by men despised without cause, trampled on
as a worm without resistance ! When he
was reviled, He did not revile ; when He
suffered He threatened not.J He humbled
Himself to become man, to be subject to men,
to His Blessed Mother, and His foster-father
Joseph, § to Simeon who waited for Him,|| and
not to the good only, but even to the wicked
♦ Philipp. ii. 6. f Ps. xxi. 7. J i S. Pet. ii. 23.
§ S. Luke ii. 51. J Ibid, v . ift.
124 VITIS MYSTICA.
powers of this world, paying with Peter the
tribute found in the fish's mouth.* In His
baptism He was subjected to John, who ought
rather to have been baptised by Him.t He
humbled Himself, good and kind Jesus! even
to wash the feet of His own disciples. And at
last He humbled Himself and became obe-
dient unto death, even the death of the Cross.J
Whither further can we go ? He was condemned
and died, not any death, but the d^ath of the
Cross, — death the most shameful. See you not,
then, how abundantly in our Vine, our kind
Jesus, this flower of the violet has blossomed ?
But what is the reason of such deep humili-
ation in our kind Jesus ? It was not without
reasonable necessity and just cause that the
Son and Wisdom of the Father, who doeth
nothing without cause, so humbled Himself.
Why do we linger over many reasons ?
For this cause was He made Man, that
He might redeem man : He became weak,
that He might heal our infirmities : He
became poor, that by His poverty He
might make us rich: He humbled Him-
self, that He might exalt us : He delivered
* S. Matt, xviir 26. f ^^i^- i"* i4» 'S- it Ph^ipp. ii. 8.
THE ViOLBT OF HUMILITY, 125
Himself to death, yea He <iied, that He
might give us life. Who in his sound
senses will scorn to be humbled for sake of
Him who was so humbled for us? And
though there are many reasons which urge us
to humility,— our shameful origin, our life full
of sorrow, our end full of fear, the dread of
hell, the hope of heaven ; and yet, if all these
and all other reasons that there may be should
cease to influence us, still the humility alone
of our King and Redeemer, our most sweet
Father and good Jesus, ought to be enough
not merely to incite us, but even to compel us
to the virtue of humility. Let us humble our-^
selves, therefore, and for the reasons we have
enumerated, render some return to our Lord
' Jesus,who humbled Himself for us. Let us offer
and bear in our heart the violet of that same
humility, with which He, our Vine, blossomed
so pre-eminently : that He may recognize in
us this His own flower, which He was pleased
specially to commend in Himself, and may
deign in the day of His visitation to exalt us
with Himself, who is exalted above every
name that is named.*
* Eph. i. 21.
THE LILY OF VIRGINITY.
Cliapter imiiu
ON THE FLOWER OF CHASTITY, WHICH
IS THE LILY.
|HERE could not be wanting in our
flowering Vine, the flower of the glis-
tening white Lily,'*' the special glory
of chastity. Among all the virtues. Chastity,
by a special prerogative^ has deserved to
be called the flower which is figured by the
lily. And by the name of Chastity in this
* I have ventured to read lilii candentts instead of lilii
cadentis as in the original. The flower here treated of
is evidently the lilium candidum. Botanical works do
not mention any variety known as lilium cadens. S.
Bernard, howevfer, commenting on Cant. ii. 2, says : "O
cadens lilium/ O tener ct delicate flosT (In Cant.
Serm. 48.) Yet, a little farther on he praises it for inter
malignantes innocentice retinere candorem. If cadentis
be the true reading, '• the drooping Lily" will denote the
characteristic noticed in Chap. xxix.
THE LILY OF VIRGINITY, IV
treatise, do not understand any kind of
chastity, but that which is called Virginity.
For there is also the chastity of the conti-
nent, or of widows ; and there is conjugal
chastity. But these are not any longer
called flowers, for they have lost virginity —
the flower of the lily. Those, then, who
have not lost this flower, that is, virgins, we
wish to be designated by the flower of the
Uly, which is our present subject. And,
when we say this, we do no injustice to the
continent and the married. For when we
praise the chastity of John, we do not blame
the marriage of Abraham j neither when we
extol the virginity of Mary, do we condemn
the widowhood of Anna. But each have
their merits, and yet there is no small differ-
ence of dignity between them. For who
does not praise the thirty-fold fruit in the
married, and the sixty-fold in widows, although
above these is far preferred the hundred-fold
fruit of virginity ?
On this grace, then, of the Lily, with which
our Vine has blossomed, we are about to
speak j and let us see, by the illumination of
the true Light, why it is that so great a virtue
128 VITIS MYSTICA.
is figured by the lily. And it strikes us at
once, that it is on account of the purity of its
whiteness, in which this flower surpasses other
flowers. Hence, evidently, the purity of
virginity is deservedly figured by the t)rpe of
the lily. Besides, no other flower carries on
its very face so much grace as this; and there-
fore rightly is virginity, — the purest [virtue],
and by all pious persons most in favour, —
figured by this flower. With what praises shall
I proclaim thee, O virgin brightness ? I am
wholly ignorant. And yet, ignorant though I
be, that pecuUar Lily may teach me, the un-
created Wisdom of God, our Lord Jesus, the
only Begotten Son of the Father, and the
only Son of that special lily. His most chaste
Virgin Mother, who, on the neutral ground
between the old and new Law, consecrated
the vow of perpetual and entire virginity.
Let Him teach me, I say, how, by the con-
sideration of the material lily, I may be able
to learn the characteristics of the Lily of Vir-
ginity. For the sake of these characteristics,
then, let us investigate with care and dil-
gence the material lily itself, in its root, and
its stalk, in its leaves, and in those other
THE LILY OF VIRGINITY, 1 29
floscules which are contained within it. For
we hope that, when all these have been
specially considered, we may be able to And
a eulogium of perfect virginity.
fe
Cljapter viv^
ON THE ROOT OF THE LILY— THAT IS,
ON THE THOUGHTS HIDDEN IN THE
HEART.
jJHE root of the lily is remarkable for
three things : it is white^ it is shining^
it \^ pliant. And what else is figured
by the root hidden in the earth, but the
thought hidden in the heart? By the whiteness^
then, of the root, we understand purity of
thought. What is purity of the flesh without
purity of thought? The Lord commands this :
" Wash yoti^^ He says, ^^ and be you clean,^
And lest you should understand external
cleanness only. He adds : " Take away the
evil of yoiir thoughts from before mine eyesJ^ *
For evil thoughts separate from God. And
as the Truth Himself testifies : " Out of the
* Isa. i. i6.
THE VIRGIN'S PURITY OF THOUGHT. IJl
heart proceed evil thoughts^ murders^ adulteries^
thefts^ blasphemies, and the rest, and these
defile a manJ^'-' Thoughts are black or
polluted when they are devilish, worldly, or
carnal. When a man thinks himself better
than another, when he wishes to appear like
another who is greater than himself, or
when he will not be subject to one who is
set over him : these are devilish thoughts,
because they were invented by the devil, and
are more familiarly used by him than others ;
so that the character of the devil is properly
called pride.
Worldly thoughts are those which ensnare
the mind with desires after created things,
that it may be too solicitously intent on
acquiring them^ and when they are acquired,
may be too much delighted with them, so as
not to impart to the necessities of our neigh*
bours, and thus become strangers to the
charity of God, because it is written : " Who
hath this world's goods and seeth his brothef^
buffering fieed, and shutteth up his bowels
from him,kow dwelleth the charity of God in
him ? '' t
• S. Matt. *v. i^. t ^ ^« "ic^tcv'^vv- "^n-
K2
132 VITIS MYSTICA.
Carnal thoughts are those which draw men
to luxury of the flesh ; as when men, with
inordinate affection and delight, think about
women, or women about men ; for foolish
men presume to call that * love,* which might
more truly be called * hatred.' There is also
a luxury in meat and drink, when men seek
more and more sumptuous and delicate
dishes, only to gratify the taste, and not for
the preservation of health. A man may use
delicate food in moderation, yet it is difficult
to observe this. The same judgment must be
passed on those who long afl;er the wearing
of delicate clothing.
Now the characteristic of the lily, and the
beauty of virginity is lost, if whiteness be
wanting to the root, and virgin purity to the
thoughts. For if the body be clean outwardly
and the thoughts inwardly be defiled, it
should no longer be called virtue, but
hypocrisy. Yet, as S. Gregory testifies,* it
is important to know that a thought, how-
ever unclean, does not defile the mind when
the reason does not consent to it. For who
can so bridle his thoughts as never to be
* Lib. xxi. Mor. c* 3.
THE VIRGIN'S PURITY OF THOUGHT. 133
Stirred by any unclean suggestion ? But the
rising of such thoughts must be at once
repressed ; so that the more the enemy
hoped to conquer, he may the more vic-
toriously be conquered and driven away.
And this takes place as often as, when we are
tempted by bad and foul tjioughts, we have
recourse at once to the sign of the Cross, to
the remembrance of our Lord's Passion, and
to the help of tears, and thus becoming
valiant in battle, we strike the enemy with
his own weapon.
2. Again, the root of the hly is not only
white, it is also bright or shining. Now, by
the brightness or shining seems to be desig-
nated gaiety of spirit. There are some,
indeed, who do good works by compulsion
or necessity of custom ; but they are not
impelled to do them with any alacrity ; and
this vice is properly called acedia — sloth or
depression. And Religious are very fre-
quently afflicted with this malady. For
seculars, at least most of them, take no
account of this vice, even when it exists;
since, in bondage to the world, they har41y
understand the name of a spuitual vice,
134 VJTIS AIYSTICA.
although this vice is enumerated dmong the
seven capital sins. But now we will speak
to spiritual persons, who can understand
this vice. The vice of sloth, or acedia, is
that ^which inflicts a kind of torpor on the
soul, so that all spiritual exercises seem to it
as tasteless, and are changed into a heavy
weariness. Of this weariness the Psalm says :
Dormitavit anhna tnea pro tcedio — ^^ My
soul hath fallen asleep through heavifiess,***
And again : " Their soul abhorred all meat,
and they drew near tJu gates of deathr\ For
when it is afflicted with this vice, the soul
abhors, as it were, even all the food of good
things, that is, every spiritual exercise, so
that it can neither pray nor read nor medi-
tate, nor practise manual labour. Yea, they
drew near even to the gates of death, that is,
they have such a disgust even for life itself,
that they desire death to make an end of it,
saying with holy Job : " My soul is weary of
my life.^^X Now, this grievous vice is healed
by gladness, or gaiety {jucunditas)y which is
designated by the shining of the root of the
lily. It restores the sick and dejected soul,
• Ps, cxviii. 28. Mbid, cvi. 18. J Job x. i.
THE VIRGIN'S GAIETY OF SPIRIT 13S
Stirs it up to spiritual meditation, and gives
back to it the desire of labouring, praying,
and reading, so that it rejoicethas a giant to
run its course, and says with the Psalmist :
~*^ I have run in the way of Thy command-
ments, when Thou hast enlarged my heart ^'^'^^
Since one runs in the way of God's com-
mandments, when one's heart is enlarged,
that is, when it is opened out by spiritual
gladness. For the heart is naturally said to
be shut by fear and sadness, to be opened
by security and gladness. How appropriate
is this virtue of cheerfulness think you, to
consecrated virgins, who have despised the
joy of this world and all secular pomps,
for love of their Lord Jesus Christ, so
that what they have not outwardly they may
be filled with inwardly ? Rejoice, therefore,
in the Lord always ; for vain joys you have
cast away. Again, I say rejoice ;t for you
have merited to cleave fast to the true
Joy, and to have ever in the consciousness
of your heart the brightness of hilarity.
For God loveth a cheerful giver, and He is
the special giver of true cheerfulness.
* Ps. cxviii. 32. t Philipp. iv. 4.
136 VITIS MYSTICA,
3. The root of the lily is also pliant or
tractable, and by this we should understand
the virtue of meekness. For we know how .
many there are who excel in the virtue of
chastity ; but who, for ever so slight a cause,
yea, for no cause at all, have got into the
way of being so disturbed, that they become
exceedingly burdensome, both to themselves
and to others against whom they are moved
to anger, carrying about with them a mind
ready to break out into bitterness at all that
they see and hear. This is not becoming
the virgin of Christ, who says and teaches :
*< Learn of Me ^ for I am fneek and humble of
heart^'^ and who promises beatitude to the
meek, saying : " Blessed are the meek, for they
shall possess the earth '^^'' And what then
shall become of those who are not meek ?
They shall be outcasts on the earth. And
whence shall they be outcasts ? From that
land of which it is said : " / will please the
Lord in the land of the living'' \ What
profit will chastity be to those who are cast
out from that land? They, then, are not
true lilies who are wanting in this charac-
* S. Matt. V. 5. t Ps. cxiv. 9.
THE VIRGIN'S MEEKNESS, 1 37
teristic ; and hence they 'do not belong to
that most perfect Lily, the kind Jesus, who
says of Himself: ^^ I am the flower of the
field and the lily of the valleys^^^^ Who are
those Hlies who belong to Him? Listen,
. ^^ As the lily among the thorns , so is My
beloved among the daughters,^^\ Tractable
and gentle is the lily, piercing and hard are
the thorns. The lily loses not its gentleness,
even though it be pierced through by the
sharpness of the thorns. O how evil are
they : daughters by the communion of faith,
thorns by the bitterness of their ways ! You,
therefore, if you would be a true lily, if you
would be praised in union with your most
sweet Spouse, be a lily among the daughters,
among those souls who are with you in the
same faith, the same religious profession.
Even if they prick you with the bitterness of
their ways, aifd the sharpness of their words,
still among such be meek and tractable ; do
not get angry at any of their words, but have
forbearance, that you also may deserve to
hear it said of you: ^^ As the lily amofig the
thorns, so is My beloved among the daughters ^^
♦ Cant. ii. 6. \ Ibid^ v. a»
138 VITIS MYSTIC A.
And yet we do not say these things in
order that all perversity may be suffered to
pass unnoticed, or unquiet spirits be uncor-
rected, or the proud be unrepressed. Yea,
those who are such must come to be re-
proved, in order that you who wish to be a
lily may preserve the tractability of your
root But, as the Apostle has it, ^^ Reprove^
entreaty rebuke^ be instant in season^ out of
season^ in all meekness and patience,^* As
though he would say: •'Be bold in exer-
cising the zeal of discipline, yet so as not to
lose gentleness interiorly in thy heart, in order
that when recalling the perverse to his duty,
thou thyself mayest not be perverted." The
vices of evil men are sometimes to be
reproved, sometimes silently to be borne with,
according as you see expedient for the good
of each ; for all sick persons are not cured
with one kind of medicine.
*2 Tim. iv. 2.
%^
chapter rr*
ON THE STALK OF THE LILY, OR THE GOOD
PURPOSE WHICH SPRINGS OUT OF THE
ROOT OF GOOD THOUGHTS.
I E go on to consider the stalk of the
lily, in which three things are no-
ticed : its uprightness, its strength,
and its length. The stalk then of the lily,
rising up from the root, is a good purpose
arising from good thoughts. For when you
think of things that are good, if these be-
come fixed in you, like the root in the earth,
you must needs purpose to bring what
pleases your thought to the accomplishment
of a good work ; and so you have at once
the stalk of the lily or the good work, that
is, a good purpose springing from a good root
and thought.
Cfi^tcr vvL
ON THE UPRIGHTNESS OF THE LILY, THA T
IS, A RIGHT INTENTION.
\PRIGHTNESS is a necessary cha-
racteristic of this, stalk of the good
purpose; or, in other words, that
we purpose to do good with a right intention
for God, not seeking earthly riches, nor
human favours, nor to excel in honour which
passes away. For that cunning serpent,
Satan, when he cannot prevent the beginning
of good thoughts, lays snares in the way,
so that he may overthrow the intention of
the good purpose, and by twisting the stalk
embitter the very root of the good thought
Of these snares the Psalm complains : "///
this way in which I walked the proud have
hidden a snare for me / " * O how many
• Ps. cxli. 4 ; see Ps. cxxxix. 6.
THE VIRGIN'S RIGHT INTENTION, 141
are caught and deceived by these snares!
They make good beginnings, and then
thoughts of outward things coming across
them, they swerve from the uprightness of
their good purpose, and become altogether
perverted. And, having by their good works
once obtained riches, or honours, or earthly
pleasures, they have forgotten their first in-
tention, auid seeking something else than
God, have become idolaters, in that they
have changed the glory of the incorruptible
God, who alone is glorious and who alone
ought to be sought after, into the like-
ness of birds, beasts, and serpents !* How
do they change the glory of God into
the likeness of birds 1 Because the good
works, which formerly they intended to do
for the glory of God, they now labour to
do for the vain glory of the world, having
changed the uprightness of their intention.
They change the glory of God into the like-
ness of beasts^ when the good works, which
formerly they intended for the glory of God,
they afterwards do for the satisfaction of
carnal pleasure. They change the glory of
• * Rom. i. 23.
142 IRITIS MYSTICA,
God into the likeness of serpents^ when the
good works, which should be done for
heavenly riches only, and for promoting the
glory of God, are performed in order that by
them they may obtain earthly rich.es. For
by serpents, who eat dust, are signified the
avaricious, who follow after earthly gains
only, and desire with these to fill the belly
of their soul.
These are scandals, or causes of stumbling,
which the devil hides for those who go in
the way of an upright intention, in order that
he may twist the stalk of the lily, that is, the
good purpose from its uprightness. Alas !
Lord God ! who shall escape these snares ?
Not to speak of seculars, see how many and
what famous prelates of divers Orders, whom
we know with an undoubtedly good intention
once followed Christ in poverty ^nd naked-
ness : and yet, when invited to dignities,
albeit they ate attracted by them, they cor-
rupt their intention, they spoil the stalk [of
the lily], they change their purpose, and this^
not after a long period, but at onde. So that
they williiigly beconie attached to the digni*
ties to which they have been invited and have
THE VIRGIN" S RIGHT INTENTION. 143
attained, desiring superiority rather than
usefulness; in more dainty and exquisite
dishes they serve the pleasure of their own
belly rather than public utility or the Will of
God ; sometimes they are even reported to
heap up money, not to bestow necessaries on
their spiritual children, but to lavish it pro-
digally on their kindred, their nephews, and
their friends. Oh, would that I were speak-
ing falsely. Lord Jesus ! would that I were
telling lies in this ! that I alone might be a liar,
and all these might persevere in uprightness
and truth.
But for you, ' O virgins of Christ ! we
think that the virtue of humility, which we
so often commend to your charity, will gene-
rally suffice to preserve the uprightness of
your good purpose. For, while you are
ascending to the lofty height of chastity, yout
adversary, Satan, labours to turn you aside.
He cries out to you often, yea for ever is he
suggesting that word, saying: ^^Bowdowtty that
we may pass over.^'^ What means bow down ?
" Bend down to earthly things your intention
which you had raised to heavenly things, that
♦ Isa. li. 23.
144 VITIS MYSTICA.
a passage through you may be cleared for us,
that we may trample you under our feet."
Consent not to thine enemy, O chaste soul 1
O virgin of Christ, beloved of thy Spouse,
spouse of thy Beloved ! Consent not : bow
not down. That is, seek nothing earthly, —
not the praises of men, not the honours, or
the riches of earth ; for if you stoop to these
things, that deceiver will pass over, through
you, will trample you down and oppress and
crush you, and lay the insupportable yoke of
his iniquity upon you, if you cast off the
light and sweet yoke of Christ. Oh how
foolish are those who thus bow down the
uprightness of their intention, and allow that
most foul and wicked Satan to make them
his throne, and cast off their first ruler, the
most lovely and good Lord Jesus, whose
yoke, as He Himself avers, is most sweet,
and His burden most light !
^
.AB*XM««tv
C&aptcjc xxiu
ON THE STRENGTH OF THE STALK, OR
THE CONSTANCY OF A GOOD PURPOSE.
HE strength of the stalk marks the
virtue which is called fortitude.
Fortitude, as we understand it here,
is a certain power of bearing up against all
kinds of temptations, not only against those
of adversity, but also those of prosperity.
And this virtue is appropriate to the stalk
of our lily, to the purpose of a good work,
and especially to the vow of virginity. For
the more praiseworthy a vow is, the more
cunningly and strongly does the devil strive
to hinder a good ending of that, in which he
was powerless to prevent a good beginning.
It is very needful that such a stalk should
be able to resist cold. For cold attacks the
stalk, or the good purpose, in the fona oC
L
146 riTis Mvsr/cA.
sluggishness — acedia. Now by this the elect
arc at times so tried, that they cannot pray,
or read, or meditate, or carry on any of those
works which are, as it were, the means of
keeping vital warmth in the soul. Since it is
by prayer, reading, meditation, or even the
exterior exercise of the body, that the powers
of the soul are repaired, preserved, and
strengthened ; and when these are cut oflf
from it, it must needs languish, and relapse
into a deathlike coldness. And then, all at
once, in comes sensuality, and claims for
itself a place in the cold soul, and warms it
after a most pernicious manner with its
unholy fire. Hence, our lily, the virgin of
Christ, must without ceasing pray and read
and meditate, or else do some exterior work,
so that in her the stalk of the good purpose
may not be corrupted. For these things, as
St. Augustine says," if they are done with
discretion, so as not to destroy the bodily
health, turn into spiritual delights.
The warmth by which the stalk of a good
purpose is corrupted, is worldly prosperity, in
which too many hostile snares lie concealed
^DtBwQ Vidtt. c. xxl
THE VIRGIN'S CONSTANCY, H7
For we find many who stand firm against
adversity: because then the temptation is
manifest. But, when the body is healthy,
when the trials of the mind which wear it and
temptations are quelled, what remains but
security ? Take care ! take care ! woe to
this security, woe to this peace, of which
the Truth himself says : " When a strong
man armed keepeth his courts those things
which he possesseth are in peace,'* * Fear
then. When all things are prosperous and
quiet, lest that strong man armed, Satan,
have thee in undisturbed possession. Say
'not with thyself what that rich man said,
whose fields brought forth abundant fiiiit :
" My souly thou hast much goods laid up for
many years : eaty drink, and be merry "\ For
when they shall say peace and security, then
shall destruction come upon them, and they
shall not escape. | But thou, if thou wilt have
peace and true security, take care that thou
never be secure. And know for certain, that
you have nothing so much to fear as present
security, which inevitably brings forth eter-
nal feaf. For you are not better than all
'I'S. Luke xi. 21. \ Ibid, xii. 19. 'X.iT\kRS&»N.'>^.
L 2
148 VITIS MYSTIC A.
the Saints, who were proved and tried by
temptations. Who is better than holy Job,
to whom the Lord Himself gave testimony
that he was "« simple and upright man^
fearing God and avoiding evil, and there
was none like him in the earth^^ V^"- See the
same thing in all those who fear God, the
apostles, the martyrs, how great torments
they suffered that they might arrive securely
at the reward of the kingdom, — quanta passi
sunt tormentay ut semri pervenirent ad palmam
regnii\ — who became valiant in battle, | not in
prosperity.
The storms that rage against the stalk of
our lily are manifest adversities. And in
these there is one single rare remedy,—
even that best Physician, that Guide who
leadeth not astray, the King who exalts His
subjects, the most strong Athlete who fights
and conquers in His own and for His own,
and then crowns them as conquerors, — out
Lord Jesus. What seekest thou, which thou
wilt not find in Him ? If thou art sick, He is
thy Physician. If thou art a wanderer. He is
thy Guide. If thou art desolate. He is thy
* Job i. I. t First Antiphon for Martyrs. J Heb. xi. 34.
THE VIRGIN'S CONSTANCY, 149
King. If thou art assaulted, He it is that
fighteth for thee. If thou art athirst, He is
drink indeed. If thou feel the cold, He is
thy covering. If thou art sad, He is Joy.
If thou art in darkness, He is thy Light. If
thou art an orphan, He is thy Father. He
is thy Spouse, thy Friend, thy Brother, the
chiefest, the most merciful, most strong,
most fair, most wise, who ruleth all things
without end. Why do I labour thus? All
that thou canst and oughtest to wish for, our
Lord Jesus is. Desire Him, seek Him. For
this is that one Pearl of great price, to buy
which all that thou hast is to be sold ;* and
when thou hast possessed thyself of it, thou
will not fear the blast of any tempest. Let
Him be the end of thy purpose, let thy
strength be rested on Him and not in thine
own powers, and thou shalt in no wise be
broken j for He Himself and not another is
the truest and best consoler in all adversities
and straits.
*S. Matt. xiii. 46.
^
Cliapter niiu
ON THE WORMS WHICH EAT AWAY THE
STALK— THAT IS, CONCERNING THE EVIL '
SUGGESTIONS WHICH CORRUPT THE
GOOD PURPOSE.
j HE worms which corrupt the stalk of
the good purpose are inward temp-
tations : whicli, being nearer in pro-
portion as they are more familiar, often
corrupt the good purpose uhder the
appearance of virtue. Take . a person who
from the root of a good thought has put
forth the stalk of a good purpose. He
purposes to leave all things that are of
the world, that in poverty and nakedness
he may follow Christ, who was stripped of
all.'*' But there springs up within him the
worm of an evil suggestion, saying, " Your
* Ut nudus Christum nudum sequatur.
THE VIRGms TEMPTATIONS, 151
sister has no dowry, your mother is poor.
Or perhaps, your brothers, or your sons, or
some other of your friends are in want of
means, and they are solely dependant on you,
and look to you as their only hope. If you
leave them, they will then fall into shameful
beggary, to the great disgrace of your
family ; or else they will be sure to lay hands
secretly or openly on others' property, and
so perish both in body and soul. And
if you, who might have assisted them had
you remained in possession of your property,
shall be seen to have shut up your bowels
against them,, how dwelleth the charity of
God in you }-^ Therefore, in order that you
may abide in charity, abide with them ; since
without charity nothing whatever you may do
will profit you.t And even if it might have
profited you, still it is better that you should
save many others with you than only your-
self. Is it anywhere commanded by our
Lord that the world should be wholly given
up by everyone ? Nay, rather the elect will
be commended and saved in the day of the
last account by works of mercy. Why then do
* I S. John iii. 17. \ i Cor. xlvu -j^.
152 VITIS MYSTIC A,
you seek out of the world that which you might
have better and more safely in the world?"
To these worms succeed other deadly ,
worms, suggesting the hardness of the rules
of the cloister, and that the higher the step
the greater is the fall ; stint in food, fasts,
vigils, intolerable labour without any rest,
hardness of beds, unremitting toil, and above
all the entire renunciation of your own will,
and that with the peril of false brethren and
of hard superiors. Who will enumerate them
all? Numberless are these worms of the
worst suggestions, which do most grievously
eat away the stalk of the good purpose.
These worms must be resisted altogether,
and must be killed outright by the arguments
of the Holy Scriptures.
Now the worm, which so indiscriminately
urges to charity and merciful compassion,
must be killed with the ointment of our
Lord's judgment, which says : ** If any man
ome to Me, a?id hate not his father, and
mother, and wife, and children, and brethren^
and sisters, yea and his own life also, he is not
worthy of Me.'' * How they are to be loved
^ S. Luke xiv. 26.
THE VIBGlirs TEMPTATIONS. 153
and how they are to be hated, we are taught
by the cows that drew the cart with the
Ark of the Lord upon it, while their calves
were shut up at home. These cows, bearing
the Ark and taking the straight way to
Bethsames, when they heard the voices of
their calves, gave forth lowings indeed as a
sign of natural affection, and yet ^* turned not
aside, neither to the right hand nor to the ieft,^^^
from the way they had once taken. So you, —
if you already, either by open and solemn
profession, or by a secret purpose, bear the
Lord's yoke, that is, some rule instituted by
our fathers through the Holy Ghost,-^if the
suggestions of these same worms begin to
fasten upon you, imitate the cows of the Philis-
tines that carried the Ark of the Lord. Utter
a lowing, a sign of affection, that is, condole
with, sympathise with, and console those who
are united to you in natural affection. Never-
theless, keep on the way you have started,
fulfil your good purpose by directing your
feet towards Bethsames, towards the * house
of the sun,* in other words to the heavenly
country where is the most high and spiritual
♦ I Kings vi. la.
154 VITIS MYSTJCA.
habitation of our Sun, the Lord Jesus ; who
is the Sun of Justice, who in that house
shineth in His own strength, dwelling in the
light which no one can approach unto. So
are friends to be hated, as that loving affec-
tion towards them may be preserved : so are
they to be loved, that their love may be never
preferred to the love of God ; yea, not even
our own lives should we indulgently prefer
to the love of Him ; but, as hating our lives,
afflict them with fastings, watchings, and
disciplines, that we may teach them to obey
our Lord's commands. And those, whose ne-
cessities we might have supplied by remaining
in the world, we shall commend for preserva-
tion to the same Lord, who is King of kings
and rich unto all that call upon Him,
praying Him so to order their condition in
life as He knoweth shall be most expedient
for their salvation.
Again, the worms that suggest the hard-
ness of a life by rule will be speedily killed,
if we take care to anoint our minds with
myrrh, that is, with the bitterness of our
Lord's Passion, compared with which what-
ever we may have to suffer can only be
THE VIRGIN'S TEMPTATIONS. 155
accounted as little or nothing. These worms,
however, are especially busy against the pur-
pose of keeping virginity, because the master
of worms, Beelzebub,'''' who in the beginning
easily overcame the virgin Eve, now naturally
grieves to find himself so often overcome by
young virgins of both sexes.
See, therefore, take heed and beware of
the worms that lie in wait for you, O virgin
of Christ ! For though sometimes you may
think you have already attained, or will
easily attain to the perfect stature of the
chaste lily, yet still shake off and drive
from you these worms of suggestions that
are hurtful, and that threaten alike the
stalk and the root of your lily, and say to
you by way of suggestion,! ** What are you
doing ? Whither are you turning ? Will you
destroy the flower of your youth ? Will you
* The Lord of flies.
t Thus the evil spirits assaulted S. Catharine of Siena,
and whispered : • ' Why, poor little one, will you torture .
yourself, and so uselessly? Why use all these mortifica-
tions — do you suppose you can be able to continue them
— \vill you not thus destroy your body and become guilty
of suicide ? It is better to renounce these follies ere you
become their victim ; you can yet enjoy the world, you
are young, and your body would speedily recover its
strength. You desire to please God ; but there are many
IS6 VITIS MYSTICA.
never know the sweetness of the marriage-
bond ? Will you never have dear sons and
daughters to be the solace of your life, and to
survive you ? Will you not want the service
of faithful attendants ? It is a foolish way
you are going j follow the example of your
parents who begot you. Do you also have
children and enjoy marriage after the Lord's
command, for concerning virgins He did not
give commandment." '•'
Insidious worms are these, O virgin of
Christ, and you must spit upon them with
contempt. If you care to escape them,
mark very diligently, O virgin soul, who and
what is Jesus Christ Was he a virgin or a
married disciple to whom He committed
His Virgin Mother, and whom He loved with
special tenderness ?t What need of many
words ? A Virgin is Christ Jesus, bom of a
among the saints who were married, as Sarah, Rebecca,
Leah, and Rachel. Why be so imprudent as to select a
mode of life in which you cannot persevere? " S. Catha-
rine put to flight these and similar temptations with the
answer : " I have chosen sufferings for my consolation ;
not only will it not be difficult for me, but even delightful
to undergo similar afflictions, and even greater ones for
the love of my Jesus, and as long as His Majesty wills."
—Life ofS. Catharine, pp. 69, 71.
* I Cor. vii. 25. t S. John xix. 26, 27.
THE VIRGIN'S TEMPTATIONS, 157
Virgin, and her He committed to a most pure
virgin, even to S. John, whom the special
prerogative of chastity had made worthy
of niore abundant love. This Jesus Christ,
your Spouse, is to be followed by you rather
than your own parents, if you would pre-
serve the youthful bloom of your soul from
ever growing old. For virginity never fadeth
away. Even if it were a question of the
bloom of the body, do not those who are
virgins, in body and soul, keep their bloom
longer than those who are not virgins?*
Yea, and still more do virgins in body and
soul bloom truly, the special lilies of the one
Lily. And He, as I firmly hope, even in
this mortal life, lavishes the abundance of
His sweetness more abundantly on His lilies
'than on others, for in them He sees His
own likeness more distinctly expressed.
Since whithersoever Christ goeth, virgins fol-
♦ '* It is the special attribute of monastic life to trans-
figure human nature, by giving to the soul that which is
almost always wanting to it in ordinary existence. . . .
And sometimes . . it adds by a supernatural gift the in-
comparable chanri of childhood, with its artless and
endearing candour ; then m&y be seen upon a living
countenance that simplicity in beauty, and- that serenity
in strength, which are the most lovely array of genius and
\\ri\xQ "^Montalembertt Monks of UTest, Vol. v. p. ^S2»
IS8 VITIS MYSTIC A.
low: and they become fruitful, and conceiving
by His Spirit a good purpose, they bring forth
good works which never die. The genera-
tion of earth is conceived in sin, brought forth
in sadness, nourished in anxiety, and at last
is lost or left behind with sorrow. Not such
are thy children, O virgin of Christ! not
so. For they shall never die, they shall
never be lost ; yea, whether thou live or die
they shall ever follow thee, ever defend thee,
and bring thee to life eternal Many more
and far better are the children of the desolate,
that is, of Christ's virgin, who for the present
appears desolate, than of her who hath a
carnal husband.'*' If you often bring these
and things like these to mind, the worms
of evil suggestions will of a certainty die in
you, and by the aid of your Spouse, will not
in any way prevail to eat away the stalk of
your good purpose.
* Isa. liv. I.
4f
chapter mti*
ON THE LENGTH OF THE STALK; OR ON THE
VIRTUE OF LONG-SUFFERING AND PER-
SEVERANCE IN THE GOOD RESOLUTION,
|HE ietigth of the stalk in the lily
which is lifted up on high, suggests
the virtue of long-suffering, which is
highly necessary for those who wish to per-
severe. But as we have spoken of the virtue
of perseverance at considerable length above,
in treating of the sixth leaf of the Vine,* we
may say something here more briefly. And
this virtue appears most of all to be com-
mended in virgins, especially of the female
sex, in whose minds as well as bodies there
is naturally a certain infirmity of purpose and
weakness opposed to long-suffering and per-
severance. . But blessed be God, who, even
in this our day hath chosen the weak things
♦ Chapter xiv.
l6o VITIS MYSTICA,
of the world to confound the mighty; and
has set Himself forth to the minds of the
most tender youthful virgins as their defen-
der, to bruise the head of that first and most
powerful destroyer, I mean the old serpent,
who lays snares for the most humble virgins
of Christ ! Who in his sound senses does not
leap for joy, when, even in our own times, he
sees so many bands of virgin lilies with such
strength,— not theirs but their Spouse's,—
bravely contending against the fiiry of the hate-
ful dn^on, and meriting the triumphal crown?
I indeed rejoice, that now both in villages,
and towns, and cloisters, there is no lack of
these lilies. Yea, since even many lands that
were desolate and impassible, are filled with
virgins' cloisters, it may be truly said the
wilderness buds forth and blossoms the sweet
odour of our Lord.=^ For young virgins go
» Isaias xxxv. 2. Thus wrote the monk of the 12th
century. Montalembert writes of the present day:
"Never since Christianity existed have such sacrifices
been more numerous, more magnanimous, more spon-
taneous, than now. Every day since the commenrgment
of this century, hundreds of beloved creatures have come
forth from castles and cottages, from palaces and work-
shops, to offer unto God their heart, their soul, their
virgin innocence, their love and their Mi^r— Monks of the
West. Vol. v. p. 353.
THE VIRGIN'S PERSEVERANCE. l6l
up from the desert, flowing with the delights •
of virtues, leaning not on themselves, but on
their Beloved,* and perse veringly waiting for
their Spouse, until He comes ; that when the
cry shall be made, they may trim their lamps
and enter with Him into the everlasting nup-
tials, when joy and gladness shall be heaped
upon them, and the Lord our God shall give
them to inherit an everlasting name.
You then, O virgin of Christ, faint not in
waiting for Christ. For He, your Spouse,
will come most quickly; and He delayeth
His coming in order that, with the reward of
your other good works, He may give you the
crown of them that wait for Him. I know,
though I have not experienced it, how you
groan, and how you are stricken with com-
punction in that pure chamber of your heart.
Faint not in your good purpose, that you
may be able to reach the consummation of
the good work, even perseverance, through
which you will merit the everlasting crown.
* Cant. viii. 5.
M
chapter rrti.
ON THE LEAVES OF THE LILY AROUND
THE STALK, THA T IS, ON THE PIOUS AND
FRUITFUL WORDS OF VIRGINS.
Bow let US see what is to be noticed
about the leaves which are round
the stalk. Leaves, then,- as we have
said above on the leaves of the vine, signify
words. And, as to these • leaves, it is to be
remarked that they are always green: and
lower down near the earth they are larger
and more abundant than on the higher part ;
moreover, when they are applied to swellings
they break and reduce them. Verily, the
words of virgins ought to be like these leaves.
The greenness of the leaves signifies the vir-
tue of their words : viz., that no word should
come forth from the mouth of Christ's virgin
which does not contain in it some virtue :
THE WORDS OF VIRGINS. 163
that here should be cut off not only shameful,
scurrilous, jocose, sensual, proud, angry, de-
tracting, and flattering words, but even super-
fluous words. For the superfluous word, that
is the idle word, is a dry leaf. But the dry leaf
is not the lily's leaf. If then you would be a
lily, have virtuous words; green leaves of
which it is said : ^^ Bis leaf shall not wither. ^^*
Would you see what the idle word, the dry
leaf is? Hear the very Truth, our Lord
Jesus: ''^ Every idle word which men shall
speaky they shall give an account thereof in the
day of judgments \ Oh what terror 1 The
most wise Judge, who numbers all the drops
of rain, who discerneth all the thoughts of
every man from Adam first even to the last
man that shall be in the end of the world ;
He will have an account of all idle words j
when He shall sit on the throne of the
majesty of His judgment, where they shall
sing to the Lord no longer of mercy, but of
judgment. What shall we wretched and miser-
able sinners do? Thou, O Lord, art most
wise \ Thou canst not be deceived ! Thou
art most just; Thou canst not be corrupted !
* Ps. i.'3. t S. Matt. m. -2^6.
M 2 •
tii VITIS MirSTlCA.
The time for mercy will then be past, for
Thou shalt judge the world in equity; Thou
sbalt judge thy people in justice, who hast
received them first in mercy. What then
shall I do ? Have mercy on me, I beseech
Thee, O Father of mercies, while it is the
time for mercy, that Thou judge me not in
the time of judgment. Set a guard upon my
mouth, and a door round about my lips, that
I may turn away not only from evil speaking
and shameful words, but may avoid even idle
words ; that I may not have to render an
account of them in the day of judgment,
when an' account must be given not of good
and green leaves of words, but of evil and
dry ones*
But what is an idle word ? An idle word,
according to S. Gregory,* is a word which
has neither the reason of a just necessity, nor
the intention of pious usefulness. Whatever,
therefore, you say, without intending any
profit to any one, is an idle word. ^Vho then
can render an accoimt of all such words ?
Therefore let e^*ery man bridle his tongue, but
t«j>ecially let Christ^s virgins do so : that they
• Mcr. lib. vii. c. tJJ.
THE OLD SONGS OF S/N. 16$
may know when and how they may speak.
For it is not becoming that from the mouth
which is to'sing the new song to her Spouse,
any word should come forth contrary to that
song.
What, then, is the new song? The Song
of Charity. And' wherefore new? Because
at the beginning of the world there was an
old song, sung by the first created beings ; a
song contrary to charity. Would you know
it ? The angel who was about to fall sang in
heaven the song of pride, saying : ^^ I will
set my throne in the norths and I will be like
the Most High''-^ Afterwards he sang in
Paradise the song of detraction, when he
came to the woman and said : *' Why hath
God CQ7nmanded you that you should not eat of
the tree of the knowledge of good and evil?"\
As much as to say, " It was with a bad motive
He forbade you.'' The woman sang the song
of doubting, and said : ^^ We should not eat qf
it lest perhaps we shall die "I O thdX perhaps I
what infirmity has it brought upon us ! The
devil seeing the woman doubting, broke forth
into the song of lying, and said : " Ye shall
* Isa. xiv. 13, 14. t Gen. iii. i. t-^^'^* v, 3,,
l66 VITIS MYSTICA,
not die the deathJ^* O wicked, wicked one !
where is now thy not ? Behold they are dead
with a double death whom thou didst say
should ;/^/ die ! The evil and the old song
was this word contrary to truth. For God
had said : " /;/ the day that you eat thereof^
you shall die the death,'^\'Yiz,, the death of
the soul; or, as others expound it, " You shall
die — />., you shall become mortal, so that then
you shall be under the necessity of dying,
whereas now you have the power of not
d3dng," For had they persevered in obedience,
they would not have died. Adam also sang
the song of making excuses in sinj when he
said : " The woman whom Thou gavest me to be
my companion f she gave to me and I did eat"^
As much as to say: "Thou oughtest rather to
be accused for having joined me in marriage
to a woman such as to lead me into sin."
Beloved, these are the old songs — the song
of pride, the song of detraction, the song of
doubt, the song of falsehood, and the song of
excuse. They must be avoided; yea in every
way let these songs be kvoided, O virgins of
Christ, if you wish to sing the new song.
* Gen. iii. 4. f Ibid, ii. 17. % Ps. cxl. 4. § Gen. iii. 12.
THE OLD SONGS OF SIN, 167
You, who long to hear the voice of Christ in
a more special and familiar manner, do not
even open your ears to such songs as these.
For that malignant serpent lives still even
under a virgin's face ; i.e,^ under the pretext
of good conversation he distils the poison of
his malignity. Still he sings in the hearts of
those who listen to him the song of pride,
when he secretly suggests to them to aspire
after honours and dignities and superior-
ships on account of their ncA^le birth, or
their intellectual acquirements, or even their
goodness. For he was himself deceived
by these, in that he saw himself preferred
before the other angel choirs in nobility
of beauty and wisdom and virtues ; and he
broke forth into the song of pride, by which
he fell, and causes others to fall, as many as
presume to sing the same song with him.
Cliapter vxat
ON THE NEW SONG TO BE SUNG BY
VIRGINS,
j|OT thus sang the Mother of Christ,
the learner of the new song, the
true lily girt about with true green
leaves. Would you see her leaves? would
you hear her song ? She was exalted even
above all that we can say or think; pre-
ferred before the whole world and the heavens
too, and yet she lifted not herself above her-
self, but sang the song of humility, which is
also that of charity, for charity is not puffed
up.* She conceived from her inebriated heart
a good wordt and a sweet word, the new song
to be sung by virgins. And what did she
say? ''^ Magnificat aniina meaDominumJ'* See
how contrary is this song to the song of the
♦ I Cor. xiii. 4.
f£ruffavit cor meum verbum bonum, Ps. xliv. i.
THE NEW SONG OF VIRGINS, 169
angel on the brink of his fall. He began on
high, and forthwith not only went down but
plunged into the lowest depths. Mary began
from the lowest place, that she might be lifted
up on high. She magnifies the Lord, not
herself, although inconceivably exalted, ob-
serving that which is written : " The greater
thou art, the more humble thyself in all things^^*
And hence she merited to be exalted even
above all the angel choirs. He (the devil)
magnified himself above the Lord, and hence
he merited to be hurled down below every-
thing that is. The spirit of the humble Mary
rejoiced in the Lord her Jesus,t and hence she
merited to be anointed with the oil of glad-
ness above her fellows; that foolish angel
rejoiced in himself, and hence he merited
to be condemned to perpetual sorrow. She
gloried that her humility was regarded, and
hence she shall have fruit in the regard of
holy souls;! he gloried in the greatness of his
own strength, and hence he incurs perpetual
shame.
♦ Ecclus. iii. 20.
f Compare S. Luke i. 47, with Habac. iii. 18.
i Wisd. iii. 13. Third Antiphon for Yirgjsia.
I70 VITIS MYSTICA.
You then, O virgins of Christ, be green in
leaves, in words of charity, humility, and
patience. Follow that chief lily, the Mother
of the supreme Lily, the good Jesus ; that mag-
nifying Him alone, who alone is great, in
* Him, and through Him, and with Him you
may deserve to be magnified. Beware, how-
ever, of the song of detraction which began
in Paradise, the old song and leading to the
oldness of sin. And see how entirely con-
trary it is to the new song of charity; since
we cannot possibly love one whom we are
detracting. For charity is accustomed not to
speak against any one, not to detract, but
rather to excuse the sins of others ; or, if it
be necessary to reprove them, she does it
with a mind not to malign but to correct
Beware also of the song of doubtfulness.
Do not doubt of the mercy of the Lord, but
boldy cast all your care upon Him, for He
hath care of you.* For He is not so cruel
as to let you fall, if you cast yourselves upon
Him who exhorts you to do so, and who
knows that for His sake you have volun-
tarily deprived yourselves of all earthly solace.
♦ I S. Peter v. 7.
THE NEW SONG OF VIRGINS. 17 1
Entertain no doubt of the punishment to be
inflicted on the wicked for their demerits,
that you fall not into the vice of presumption ;
neither doubt of the reward to be conferred
on the just, lest perchance you run the risk
of despair.
Beware also that the song of lying never
proceed out of your mouth, for by this you
would be throwing contempt on the spiritual
praises of your Spouse the Truth. The virgin's
mouth loses its virginity, as often as it know-
ingly with a malignant mind speaks false-
hoods contrary to truth.
Beware no less of the song of making ex-
cuses in sins f having ever in mind that word
of S. John, the virgin Apostle, who giveth
testimony to the truth : ^' My little children,'*
says he, " if we say that we have no sin we
deceive ourselves, and the truth is not in us.
But if we confess our sins, God is faithful and
just to forgive us our sins, and to cleanse us
from all iniquity T'^
Let none then think himself without sins ;
and when one knows them let him not ex-
cuse them, as foolish people are wont to do,
» Ps. cxl. 4. 1 1 S. John i. 8, <^.
172 VITIS MYSTIC A.
even now uttering the excuse of Adam, and
saying : " The woman whom God gave me,
she seduced me. Wherefore did God give me
a woman such as should seduce me ?'* That
woman who seduces the man is the flesh
which induces our mind to consent to sins,
on account of which foolish men every day
blame God j wallowing in their sins, and say-
ing that they cannot resist the passions of
the flesh which they have received from God.
Exceedingly great is that sin, to accuse the
most good God, who made all things very
good for thee," and especially adorned man
himself with gifts transcending those of all
other creatures. Good without doubt did
the good God make thee, who made all
things good, very good, for thy sake. For
He would not be good if He had made
thee ill, for whose sake He made all things,
all of which He made very good for thee.
Good, therefore, yea very good, did God
make thee. Good wert even thou thyself,
though thou makest thyself evil. If thou
clearest away in thee what thou thyself
makest, thou wilt find thyself to be very good
»Gen. i. 31.
THE NEW SONC OP VIRGINS. 173
among the creatures which He made. He
made thee first according to Himself. He
was afterwards made according to thee.
He made thee first according to His own
image and likeness, and He Himself was
afterwards made Man according to thy like-
ness. Yox^Hhe Word was made flesh,^^'' Let
us then praise our God, who made us accord-
ing to Himself. Let us love our God, who
for our sakes was made according to us. Let
us pray Him, that He would mercifully vouch-
safe to reform His image in our soul, where
it is become deformed ; and that our body
also, which He took in our likeness and
nature. He would thus vouchsafe to keep
undefiled. And let us put forth green leaves,
that is, words that contain virtue, if we would
indeed be true lilies, such as have not the
words of the old songs, but which are known
to harmonize with the new song, even charity,
hope, humility, and all the other vittuesL
Let us all (and you especially, O virgins of
Christ who have your name from viridity)t put
forth leaves which are green, and which laid
* S. John i. 14.
t Virgo, — a virore setatis. AinswortKs Dict^
174 VITJS MYSTJCA.
upon proud tumours break them and soothe
and heal them when they have cast forth their
corruption. And this takes place as often as
the incestuous are led to chastity, the proud
to humility, the ill-tempered to gentieness, the
avaricious to liberality, the gluttonous to so-
briety, the envious to charity, and the sluggish
to alacrity throiigh our good and tnithftd words.
These vices oppress the soul like ulcers, and
contain within diem poison of uncleanness and
evil habits. But, as we remember, we gave
examples of each of them in treating of the
leaves of theMne,* we think we had better pass
them o\-er now. This only will we say, that
we must consider well what vice it is under
which each individual labours^ that, in propor-
tion to the degree and quality of his burden, we
may minister the medicine of words, and so*
with other vices, as we hjtve said above-
FoT we must understand, that we are not
always to study silence, althoogh with great
studiousness is silence t:> be kept : bat we
oogiit sometimes wO open, sometimes to simt
the door of ocr moai^L in. sach a r=.it:ier as
tfLit evil ma.T be sileac^i, and y^ ^ooi and
THE NEW SONG OF VIRGINS. 175
useful things not be silenced with the evil.
And this the prophet insinuates in his prayer
when he said : " Set a watchy O Lord, before
my mouthy and a door roimd about my lips,*^''^
For a door is not always open, nor always
shut ; but in the house of the wise, it is open
to the wise who should send forth their mes-
sengers, but shut, for fools who should be
retained within. So also our mouth,— which
is the door of our heart through which words'
go forth as messengers, announcing what is
going on in the heart within, — even this (door)
is at times to be unlocked for prudent and
useful words; but to evil words which rise
from bad motidns of the heart, it is ever to
be closed. For there is a time to speak and
a time to keep silence. f And he sins as
much who withholds a word in season, as
he who scandalises others by speaking evil
things. Since he is evidently too avaricious
and envious who neglects to minister to the
benefit of his neighbour, words which he has
freely received For do you suppose that
he would ever give away his substance, which
is lessened by division, to his neighbour in
* Ps. cxl. 3. f Eccl. iii. 7.
176 VITIS MYSTICA.
want, who gives him not words which never
fail ? Let our Lord, therefore, put a guard
before our mouth, that we may know when
and what sort of words we ought to speak ;
and a door round about our lips, so that it
may not only be opened, but also shut in
due time, that we offend not either way.
And let our words be laid on the sweUing
tumours of sick souis, like the leaves of
lilies, that by our Lord's help, they may cast
forth the corruption of vices, and may be
able to infuse into our hearers the strength
of virtues.
:^
€{)at)ter xx\)iu
ON THE LOWER AND HIGHER LEAVES OF
THE LILY, OR ON THE ABUNDANCE AND
FEWNESS OF WORDS.
II HY is it that the leaves near the
earth are larger and more numer-
pus, and those higher up fewer and
less in size ? It is because the just, and
especially virgins, the higher they ascend
towards the summit of virtues, and leave
below them earthly thoughts and desires, ^o
much the more disciplined and sparing they
ought to be in words. For, by the diminution
of the leaves in the higher part is understood
the disciplining of our words ; because those
who are well disciplined, circumcise, as it ^
were, and pare down their words, that no-
thing may be found in them contrary to
purity or good discipline ; while the undis-
N
178 VITIS MYSTICA,
ciplined and base pour forth words without
honour, turgid and inflated. But by the few-
ness of leaves, fewness of words is appro-
priately understood : and after this all good
people strive, the nearer they approach to the
cultivation of the virtues. Hence, of a cer-
tain brother, who wished to learn, and to
reduce to practice the correction of the tongue,
we read that he carried a stone in his mouth
for three years ; and of another, that for thirty
years he had not spoken a word. We see
many who, when they were at the commence-,
ment of their good purpose, and still as it
were near the earth, influenced by former
habits, were unable to observe either modesty
or paucity of words ; and the words of such
are denoted by the leaves of the lily near the
ground. But as time goes on, and they re-
ceive a fresh accession of grace, according to
their progress, they moderate their words,
and study to practise silence, so as to avoid
not only evil, but even idle words.
Now, to no class of good people are the
disciplming and paring down of words more
appropriate than to Christ's virgins. For
if every Christian man is commanded that
SUPERFLUITY OF WORDS. 179
no evil speech or scurrility proceed from his
mouth, but rather giving of thanks,* how
much more should virgins, who consecrate
their modesty to their Lord, abstain from
these at all times? They who have not
violated modesty ought, doubtless, to give all
the greater thanks to the Lord, as they have
obtained greater graces. For it is good to
be virgins ; yea it is the highest good and the
highest grace, since they alone follow the
Lamb whithersoever He goeth. They ought,
then, also to abstain as much as possible
from a multiplicity of words, since every one
knows that all loquacity is a mark of want of
modesty, such as never ought to be found in
conjunction with virgin purity. Let modest
virgins, then, especially avoid the vice of
loquacity, if they wish to preserve the virtue
of modesty. It is evident that in the mul-
titude of words there shall not want sin,t and
by degrees from idle words they come to
detraction, until at last they break out into
open abuse. The Apostle S. James reproves
loquacity thus \ ^^ If any man think himself
to be religious^ not bridling his tongue, but
* Eph. iv. 29 ; V. 4. f Prov. x. 19.
^ N 2 .
l8o VITIS MYSTJCA.
deceiving his own hearty this viaiCs religion is
vainy-'' Let none, therefore, flatter himself
on his religious Habit who has not yet learned
to bridle his tongue. Bridle thy tongue, if
thou wilt be a Religious, for 'without bridling
of the tongue religion is vain. And hence it
is that our most holy Fathers, the Founders
of Religious Orders, and their followers, most
wisely, as they were taught by the Spirit of
Wisdom, instituted the strict observance of
silenc^ : knowing well, that as a city that lieth
open and is not compassed with walls, so is
a man that cannot restrain his own spirit in
speaking. t And, as the Psalm says \^^ A man
full of tongue shall not be established in the
eartk^^X Spiritual persons, also, who know it
by experience, are well aware how much de-
votion this frequent loosing of the tongue
takes away, and how much inward dissipation
it brings. For as the furnace, if its mouth is
always open, cannot retain within itself heat,
so neither can the heart of devotion preserve
in itself grace, if its mouth is not shut with
the door of silence. Let us then shut our
door, that with the fervour of devotion we
* S.James i. 26. f Prov. xxv. 28. JPs. cxxxix. 12.
THE VIRGIJSrS CONVERSE^ WITH GOD. l8l
may preserve Christ, the Giver of devotion,
in the fervent affection of our heart.
You then, especially, O virgin spouses of
Christ, enter into the chamber of your heart,
and having shut the door of your mouth,*
pray familiarly and yet humbly, with tears and
yet with joy, with sweetness and with con-
fidence, to your Spouse, your King, your
Father, and your Comforter. Pour out your
hearts before Him who is the searcher of all
hearts ; converse with Him and call Him
to remembrance ; pour out your souls above
yourselves, and lift them up on the spiritual
wings of charity, leaving behind you earthly
and corporeal things ; and go over into the
place of the wonderful tabernacle, even to the
house of God, where you may hear not
with the ears of the body, but of the heart,
the voice of joy, and the sound of confes-
sion, keeping the festival day.t And there,
having been refreshed with interior consola-
tion, when the time of storm and hardship,
of temptation and the flesh shall come, you
may be able to call to mind the heavenly re-
freshment, and say : " Why art thou sad, O
♦ S. Matt. vi. 6. \ "??., -sKv v
1 82 VITIS MYSTIC A.
my souly and why dost thou disquiet me J
Hope in God, for I will yet give praise to
Him, the salvation of my countenance and my
Gody^ Be mindful of the most good Lord
God; call Him to mind and delight your
selves in Him, and let the spirit of your flesh
faint, that you may be replenished with His
Spirit, who is sweet above honey, and you
may learn to esteem lightly external con-
versations, after you have tasted the sweet-
ness of interior converse. O how good and
how pleasant, O how good and how pleasant
it is to dwell together in unity with Thee, O
most sweet Jesus, to converse with Thee, to
make known the cause of our soul to Thee,
and to enjoy the response of Thy consolation !
O how good it is to approach to Thee, who
dwellest in the unapproachable light, with
charity for our guide, for if this be our guide
nothing can remain unapproached ! Thy
Heart, O sweet Jesus, wounded with the spear
of charity, knoweth how to make a way for
charity, which shall never more be closed.
Approach, therefore, unto Him, by Him
[who is the Way], with the steps of charity
♦ Ps; xli. 6.
THE VIRGIN'S CONVERSE WITH GOD. 1 83
and be enlightened. Taste that He is
sweet. "^ They know who hav^ experienced it,
and well they know, who have tasted in some
sort the good gift of God, — they who haye
once been brought by our true Vine into the
cellar ofwine,t — how bitter and how wearisome
it is to be separated from the sweetness of
the contemplation of Him in His presence
within, and to be brought back again to the
hearing or the seeing of corporeal and exter-
nal things. For when He, the good Jesus,
leads forth His own familiar disciples, as far
as it is possible in this present life, apart from
their other brethren on the mount of con-
templation, and is pleased to be transfigured
before them, and to appear to their wondering
eyes in the glistening white raiment of His
sweetness and goodness,! and wishes to ine-
briate with strong charity those whom before
He had visited in the fear of judgment, or in
the violence of wholesome trials — for it is in
the scourge that God sometimes makes His
presence manifest in His people's hearts —
when, therefore, as we have said. He some-
times deigns to be transfigured in their
* Ps. xxxiii. 6, 9. t Cant. ii. 4, t See S» MeX\.» TSvL» -v— v
l84 ^^"^^^ MYSTICA.
hearts, so that their sorrow is turned into
joy; and then, just while this is taking place
(one knows not how), if any one from the
outer world requires the presence of such an
one, and he is minded to force himself to
descend from the mount of sweet contem-
plation, you may suppose he cannot bear
patiently such an outward interruption, but
rather cries out with S. Peter : " Lord, it is
good for lis to be here;''''^ and with S. Paul :
** Unhappy man that I am, who shall deliver
me from the body of this death ^ "t O how bit-
ter it is for those who have known what it* is
to be filled with such interior refreshment, to
be again dragged away to external things.
It seems to them like death ; for indeed it is
a kind of death to be torn away from the
contemplation of life, from the contemplation
of our glorious Jesus, back again to this dark-
ness ; and from the sweetness of Mary to be
called back to the serving of Martha. J
To speak briefly, I say that they who know
how to occupy the eyes of their minds with
interior contemplation, and to unloose the
tongue of their soul in converse with God, are
*S. Matt, xvjj, 4. t l^O"^' viJ» 24. t^* L^^^ ^- S9« 4o-
THE yiRCL^S LOVE OF SILENCE. 185
not merely not delighted with external sights
and conversations, but are even grievously
fatigued^ by them. But they who are inwardly
blind arid dumb, and know not how to occupy
themselves in divine contemplation and de-
vout prayers, seek the help of their outward
senses, and are eager to spend in useless con-
fabulations the length of time which is a
burden to them. For to wish to occupy
oneself in exterior conversations is a most
sure sign of an idle soul, and of one which
raises itself with no devotion at all to con-
verse with God. They have certainly not
yet attained to the summit of the lily, who
have neither the knowledge nor the will to
refrain their tongue from multiplicity of words.
And one may know that one ascends higher
on the steps of virtue, in proportion as one
takes less pleasure in the conversations oi
men ; save perhaps of that class of men in
whom God Himself speaks, and through
whom the word of God is heard. For such
as these are not listened to for their own
sakes, but for God's sake, who dwells in them
and speaks in them j and, when we speak
with such, we are often \pj owx XuOt^'s. ^'^^
186 VITIS MYSTICA.
operation freed from our perplexities, drawn
oflf from evil, and confirmed in our good pur-
pose. Nevertheless, in all things is the spirit
of discretion to be desired and implored
from the Lord, in order that by His revela-
tion we may know what spirit we may believe,*
and to whom we may with simplicity reveal
the thought of our hearts, and from whom
we may hear the word of salvation ; lest our
simplicity be ensnared by the deceit of that
cunning serpent, who is generally accus-
tomed to mingle evil with good, falsehood
with truth, and error with uprightness.
* I S. John iv. I.
chapter n^iiU
ON THE POINTS TO BE CONTEMPLATED
IN THE LILY, THAT IS, ON THE BEAUTY
AND EXCELLENCE OF VIRGINITY.
Jet us come now at last to contem-
plate the lily flower itself. Behold,
O virgin of Christ, with what ex-
ceeding beauty this flower of thine stands
pre-eminent, marking out thy flower above all
other flowers ! Behold what special grace it
finds above all the flowers that are in the
earth I See how by thy Spouse Himself it
merits to be praised before all flowers.
** Consider, ^^ He says, " the lilies of the fields
how they grow. Amen, I say to you, that
not even Solomon in all his glory was arrayed
as one of these J^* Read then, O virgin, yea
read through, and read over and over again
♦ S. Luke xu. 27.
1 88 VITIS MYSTIC A.
this word of -thy Spouse, and understand how
greatly, in the commendation of this flower.
He has commended thy glory. All the
glory of the world has that most wise Creator
and Author of all heaped up upon thy one
little flower ; and He has not put that glory
before the flower, but this little flower before
all that glory. For in Solomon, of whom it
is written that he was' magnified above all the
kings of the whole earth for riches and glory,*
you must understand all the glories of the
world. And in the flower of thy lily, which
bears the type of thee and of all Christ^s
virgins, contemplate the glory of virginity.
If, therefore, the beauty of thy lily is so
highly commended by the Truth itself, as that
He is justified in placing beneath it all the
glory of Solomon, who was doubtless magnifi-
cently arrayed in proportion to the magni-
ficence of his glory; how greatly do you
suppose must be commended the true lily of
thy virginity which is incorrupt, and never
shall be corrupted by any spot, when the mere
shadow and type of it has merited to be so
highly honoured ? If all the array of all the
* 2 Paralip. ix. 22.
THE BEAUTY OF VIRGINITY. 1 89
glory of Solomon cannot be compared to the
beauty of one material lily, what beauty shall
be compared to thy blooming virginity, which
is thine own true and special lily ? None, I
say. For no beauty of earth can transcend
the glory of the height of thy beauty, since
" 7iot even Solomon in all his glory was arrayed
as one of these,^^
Never, th^n, sing with sadness : Regnum
miindi et omnem ornatum sceculi contempsi,
propter amorem Donwii nostri J^esu Christi
— " the kingdom of this world and all secular
pomp I have despised for love of our Lord
Jesus Christ."'" For He has given you even
in this present life, a beauty greater than all
the beauty of the world, keeping the lily of
your integrity for Himself, and specially
consecrating it to Himself before all other
beautiful virtues, and binding it to Himself
by a special love. You will see this clearly
in the Canticle of love, where He passes by
almost all other flowers, and speaks again and
again ' of yours, oftentimes dwelling on the
name of the lily ; ^^ As the lily among the
* Response sung by novices at their putting on the
Religious Habit, according to the Pontificale Romamtm.
I90 . VITIS MYST/CA.
thorns^ so is my beloved among the daughters P'^'-
And also : " J/j' Beloved is g07ie down into His
garden^ to the bed of aromatical spices ^ to gather
lilies r\ And again : " J/y Beloved to. me, and
I to Him, who feedeth among the lilies,*^ I
Worthy of all praise is the lily, beloved of
the Spouse : worthy of all love is the lily,
which is gathered by the Spouse. For, I
think, it is not gathered that it may wither
any more, but that it may be placed on the
golden Altar which is before the eyes of the
Lord ; in other words, that it may be set in
the heavenly sanctuary, that that same lily
may be the ornament of other saints. It is
indeed a delicate lily on which the Spouse
feedeth ; not that He delighteth in nothing
else but this, but in this beyond all else He
delighteth with a special predilection of love.
And justly so. For the good, which in
oth^r Saints who are not virgins is single, in
virgins is double. If the whole Church is
virgin in soul, having neither spot nor wrinkle,
incorrupt in faith, hope, and charity, and
hence is called a virgin and merits to be
praised by her Spouse, of what praise, think
* Cant. ii. 2. f Ibid, vi. i. J Ibid. v. 2.
THE BEAUTY OF VIRGINITY. IQI
you, are not our lilies worthy, who have both
in soul and body that which the whole
Church has in soul alone ? For Chrisfs vir-
gins are, as it were, the fatness and marrow
of the Church,'''' and, with a privilege peculiarly
their own, cling more familiarly than other
flowers to the embrace of their Spouse.
Virgins, who are delighted with the beauty
of the lily, should above all things consider
that the flower is as white within as it is with-
out. The white outside part of the flower
signifies purity of body, and the inside part
signifies virgin purity of mind. For it would
be a shameful thing, indeed it would not be
a lily, if it lacked the purity either of its inner
or outer whiteness. So also it is a shameful
virgin, nay, it is not a virgin, that hath not
both chastity of mind and body. Hence I
doubt not that there are many of both sexes,
virgins in body, who are dead and will be
saved, and yet who will by no means merit
the virgin's reward. For they have died in-
corrupt in body, but they had been corrupted
* "They are the flower of the human race . '. . They
are the flower, but they are also the fruit ; the purest
sap, the most generous blood of the stock of Adam."
Monks of the West. Vol. v. p. 354.
192 VITIS MYSTICA.
in mind, and yet that same corruption of
mind did not doom them to eternal death,
because they hoped for lawful marriage, and
would not otherwise contract any unlawful
ties. For if, as the Apostle says, " a virgin
marry she hath not sinned^'"'' and yet she who
has married only in will, has already in mind
corrupted the flower of her virginity. And
to this opinion agrees S. Augustine t when he
says " that a virgin who aspires to marriage
is by no means better than a woman who has
already entered the married state, for she
who has already married is content with one
husband, whereas she who is about to be
married, if she seeks among a whole crowd of
people some one to cleave to, must neces-
sarily commit fornication in mind with many.
To-day one pleases her, to-morrow another,
then a third and a fourth, and perhaps even
more ; and how, if such an one dies, will she
obtain the merit of incorrupt virginity ? *'
As to those virgins who suffer violence
after having made a vow of virginity, and in
no way consent to corruption ; or as to those
again who, before their vow, once deliberately
* I Cor. vii. 28. T De Sanct. Virginit. c. 11.
THE BEAUTY OF VIRGINITY, I93
aspired after marriage, although afterwards
they were led* to repent of it, and bound
themselves by a vow of chastity ; or as to
those who, after such a vow, have merely in
will drawn back from the vow of continence,
but then have again returned to the fidelity
of their vow, and persevered unto the end :
whether such virgins, I say, will be rewarded
with the virgin's crown I confess I do not
know for certain. And I think this must be
left to the determination of naore experienced
men, or indeed rather .to the judgment of God.
But I say, more as an opinion than as a strict
definition, concerning the first-mentioned
class, who suffer violence : — If they never con-
sent to their own corruption, neither in will
nor in delectation, they will not be deprived
of the blessed reward of virgins, and this, it
appears, may be proved from the words (if
authentic) of S. Lucy.* Nay, if through
violence and without any consent, virgin
chastity be lost, I trust that such loss of
* See the 6th Lection in the Office of S. Lucy, Dec.
13th, when she replied to the diaboHcal threat of
l^aschasiiis : "Si invitam jusseris violari, castitas mihi
duplicabitur ad coronam." S. Augustine teaches the
same doctrine as in the text in De Civit, DeU lib. i. c.
16—18.
O .
194 VITIS MYSTICA.
chastity would turn to the good of those who
lose it : for it may be that our good Jesus
permitted them to be deprived of such a
treasure, because He foresaw that they would
not make a good use of it. For if any one
must needs grow proud on account of the
merit of her virginity, it would be to the
benefit of such an one to lose virginity, and
by this means gain the virtue of humility.
Virgins, however, must avoid with the
utmost care all places and times that afford
opportunity for seducers ; lest, if by their
folly they give .occasion to their own cor-
ruption, they should seem to have been
deservedly the cause of their own injury,
and so be deprived of their crown. If
Bethsabee had not washed herself with a dis-
regard of modest}', or at least of caution, on
the housetop, and Susanna in the orchard,
where they might perchance be seen; the
former would never have fallen into adultery,
nor the latter into peril of death. Let
virgins be cautious as well as chaste. Let
them learn to block up the windows of their
eyes and ears, to hide their faces, lest by
seeing or hearing what may not be expedient,
THE BEAUTY OF VIRGIXITV. ^ 19S
they call death to them \ and lest while they
are seen and heard incautiously by others,
they slay them, though they know it not.
For this we know has often happened by the
suggestion and lying in wait of that [serpent]
of whom it is written : ** Hesitteth in ambush
with the rich in secret places, that he may kill
the innocent^ *
As to the other cases, — those [virgins] who
at some time, either before or after their
vow, have fallen solely in will, it appears to
me, without prejudice to any better judg-
ment, that they do not lose the crown, of
virginity, if they quickly come back to their
vow and continue in it faithfully. But yet
I think the merit of the crown will be some-
what lessened in proportion to the wavering
of their will, so that if for any long time, or
with a strong will they persisted in the reso-^
lution of breaking the vow of virginity, so
much less merit would they have in the crown.
Those, I consider, will possess the crown in
all its integrity, who have from their earliest
years been careful to vow and to preserve
their virginity for their Spouse, the Lord Jesus.
* Ps. ix. 8.
O 2
Cfiapter xxix.
THAT THE FLOWER OF THE LILY LOOK"
ING TOWARDS THE EARTH TEACHES
HUMILITY,
i|E must not omit to notice that the
.very flower of the lily, so tall, so
white, so delightful as it is, always
bends down towards the earth. What is recom-
mended to us by this but humility? For to
bend the head towards the earth is to turn
our mind to our earthly origin, and to that
frailty which we have contracted from the
earth, that we never dare in any way to
presume anything on ourselves, when we
consider that we are but slime and ashes.
And to none is this virtue so necessary as to
virgins, lest they should fall into the abyss
of pride, from the consideration of the
excellence^ of their merits. For Christ's
THE VIRGIN'S HUMILITY. ig?
virgins, while still living on earth, are living
the life of angels, since they are already
such as our Lord has said that men shall be
after the resurrection; because then they
neither marry nor are given in marriage, but
are like the angels of God in heaven.* Now
Christ's virgins do not merely wait for the
incorruption of the resurrection, but even in
this present life live incorrupted, emulating
certainly the angelic life. Therefore, lest
from such a lofty step, which they have
boldly ascended of their own free will and
not by the command of any one, they should
have through pride a degrading fall, let them
look down towards the earth, as doth the
flower of the lily. Let them remember that
they are dust, and that their days are as
grass ; and let them not esteem themselves
to have risen again to the beatitude of
immortality, but to be encompassed still
with that wall of flesh which separates
between them and Jesus their Beloved. Let
them beware of that cunning serpent who
lies in waiting for them in manifold ways,
that he may seduce them to presume some-
* S. Matt. xxii. '30.
198 VITIS MVSTICA,
thing on themselves ; whether to imagine
that the good which they have, they have not
from God, but from their own virtue ; or to
suppose that it has been given them on
account of their own merits ; or, from the
fact of their having received it from God,
to believe themselves specially better than
others ; or to think that they have what they
have not. These are four species of boast-
ing with which that most wicked serpent not
unfr^quently deceives even good people.
I. Those who are deceived by the first
species, — who do not think that what they
have they have received from God, fall into
the crime of ingratitude, than which no sin
is greater. For what is worse than not to
recognise that God is the Giver of all good ?
He who does not acknowledge this, how
will he render thanks to Him from whom
he does not think that he has received?
And certainly not a few are in this con-
dition; and you may recognise them by
their own words. What do they say?
**Why," say they, **havejw/ not kept your
chastity ? Why have you not the virtue of
humility and patience? Why have you not
THE VIRGIN'S HUMILITY, 199
devotion in prayer and floods of tears?''
What do you suppose they are thinkmg of
who say this, but that they have these
things from themselves, and that any that
please can have the same from themselves?
Think not thus, O virgin of Christ, but
know well that thou hasf nothing from thy-
self, except thy • sins ; all else, which are
good, are the graces of thy Spouse. Con-
gratulate Him, then, that is, rejoice, and at
the same time . give thanks to Him, from
whom thou hast thy being and thy well-
being, and love thy Beloved with so much
the greater love, as by the number and
greatness of His good gifts He proves His
own love towards thee. Yea, even the
gifts of virtues themselves love more and
keep more diligently, because thou hast
merited to receive them from One so
beloved and so worthy of love, than if thou
couldst obtain them by thy own strength.
In keeping lovingly that which is given
thee, show thy love for thy beloved Spouse
who giveth: for so precious a giver could
not give gifts of little worth.
.2. The second class of persons,— who
200 VJTIS MYSTICA.
believe that they have received what they
have from God, but yet on account of their
own merits, — these wish to rob our kind
Lord Jesus of His grace. Why thinkest
thou that thou hast received virtue for the
sake of thine own merits? Tell me, who
gave thee the power of meriting ? For what
hast thou which thou ha^t not received?
Why dost thou boast, as though thou hadst
not received it?"^' And yet, if thou wouldst
'know how thou hast received it, listen to
the same Apostle : ^^ By the grace of God, he
says, we are saved "\ The fact that we are
saved according to our works, is not that
we are saved by our own justifications, but
that grace is given for gract. For by the
grace. of God we are* what we are, whether
in having grace, or in obtaining heavenly
rewards.
3. The t/iird class are those, who from
their gifts imagine themselves better than
others, and despise others as more vile than
themselves ; and these are overcome by that
plague of the Pharisee, who, even when he
would give thanks for the virtues he l\ad
♦ I Cor. iv. 7. t Ephes. ii. 8.
THE VIRGIN'S HUMILITY, 201
received, sinned, because he despised the
publican.* And because very many suffer
under this plague, we may endeavour, with
our Lord's assistance, to administer some
remedy to them. I think they must consider
thus : He who is wanting in some one
spiritual virtue, perhaps has another equal to
it, or perhaps greater than that. So S. Jerome
says : ** A glorious thing is virginity and the
virtue of moclesty, if only it be not weakened
by falls into other blemishes." For the
greater the person is who is to be pleased,
the greater need there is for taking pains to
please him. If you are a virgin, it is still
doubtful to what degree of virgin dignity
you will attain. For all virgins have not the
same merit. Who among saintly men ever
came near to S. John, so as to be like him in
chastity, and equalled with him in praise?
Who among virgin women has attained to
the height of the dignity of Mary, the most
exalted Virgin ? Do not, therefore, exalt your-
self above any one whose inmost heart you do
not know, lest you fall below all. Again, if, per-
chance, you hold the lowest place in the rank
* S. Luke xviii. ii.
202 VITIS MYSriCA.
of virginity, how will you venture to compare
yourself with him who, in humility, or charity,
or obedience, has risen perhaps to the highest
step ? What if he, before whom you dare
to prefer yourself, has reached such a degree
of perfection that he hesitates not, — yea God,
to whom his conscience is known, bears him
witness, that with all his heart he pants — to
drink to the very dregs the chalice of suffer-
ing for his Lord? Perhaps, however, you
here tell me that you also, and your con-
science bearing you witness, are ready to
endure suffering. To this we reply, that it is
not every one who is able truly to discern
in himself the constancy [capable] of this
virtue, unless he has learned it actually and
by the teaching of experience. How many,
do you suppose, have failed in the bitterness
of their torments, who thought that they
would persevere bravely even unto death ?
You may not then judge yourself, for you do
not know yourself,^ since one of the most
perfect of all, S. Paul, says : ''But neither do I
judge my own self; but he that judgeth me is
the Lord'' " Much less ought you to judge
* I Cor. iv. 3, 4.
THE VIRGIN* S HUMILITY, 203
Others, and hence it is immediately added :
" Therefore judge not before the time; until the
Lord come, who both tuitl bring to light the
hidden things of darkness, and will make
manifest the counsels of the hearts,^^ '" And
then, doubtless, many will be put first in the
judgment of the Lord, who seeth all things,
and contrary to the opinions of men, and
many others will be put last who were
ialsely supposed to be designed for the first
place.
There is, moreover, another valid reason
still, which should call you away from this
kind of boasting. For, have it so as you
think. Suppose one is more just than another,
one more holy than another ; yet even that
one knoweth not whether he be worthy of
love or hatred. t Hence, let even the best
exercise their mind, and after the example of
the lily, they will, by the influence of fear
and humility, look downwards towards the
earth ; since they bear in mind that they
know not whether they are worthy of love or
hatred. And truly they know not, and they
are ignorant of what the coming day, yea, even
- ♦ I Cor. iv. 5. -^ ^cOi't'i, Ssw, \.
204 VIT!S MYSTICA.
the coming hour may bring forth ; how much
less do they know what their own end will
be, or what will be the end of those who now
are bad ! If you had seen Judas the traitor,
while he was still a disciple, and among the
highest of them, casting out devils in the
name of the kind Jesus ; and you had seen
the thief, who was afterwards crucified with
Christ, and who had been up to that time
pursuing his career of robbery and murder, I
have no doubt you would have preferred the
disciple to the thief ; and yet we all know
which was preferred to the other in the end.
Do you, therefore, if 'you have arrived even
at such perfection of life as to work miracles,
fear lest at last you be found a reprobate with
Judas himself But if you see any one else
steeped in the worst crimes, do not you prefer
yourself to him, for you know not whether at
the last he may not be converted after the
example of the thief, as it is written : ^^ Blessed
is the man to whom the Lord hath not imputed
sin,'* "^^ And this is commonly taken to be said
of those who after their sins are converted
to the Lord, by that Lord who considers a
♦ Ps. xxxi. 2.
THE VikGIN S UVMILITV. 20$
man according as his death shall be. Do
not you, then, presume to judge any one;
neither prefer yourself, though you were the
test of men, to any other, though hfe be the
worst ; for you know not what may be the
ending of you and of him. To the earth,
therefore, with the flower of the lily, bend
down : that is, consider thy frailty in thyself,
because thou art earth and ashes ; and the
greater thou art the more humble thyself in
all things,* bowing down the purity of the
flesh in the virtue of humility.
4. What can be more vain than those who
imagine that they have what they have not ?
And yet in truth, almost all the human race
labours under this malady. For who is there
who perfectly knows himself, except he to
whom it is give^ by the Father of lights, by
the true Light which enlighteneth every man?
From heaven it came, yj'oifli ercavrov, that is.
Know thyself. For in the Canticle of can-
ticles the same spouse, who panted for the
embrace of her Bridegroom, who had experi-
enced the fragrance of His ointments, is in
a way reproved for her ignorance : ^^ If thou
* Ecclus. iii. 20.
io6 V'lTlS mVstica.
knmv not thyself^ O fairest among women^ go
forth'-' from Me." Behold, then, what a
great evil is any ignorance of herself, o(i
account of which she deserves to be repelled
by her most loving Spouse. Let us return,
therefore, to our own self knowledge — that is,
to our earth — if we would be true lilies, and
be admitted to the presence of the Spouse.
Let us continually look into ourselves, and
unceasingly cry out to our true and kind
Jesus ; that He would deign to enlighten the
eyes of our mind, that we may know our own
selves.
* Cant. i. 7.
^
chapter rrr*
ox THE NUMBER OF THE PETALS X>F OUR
LILY, OR ON THE THREE DISADVAN-
TAGES OF THIS PRESENT LIFE WHICH
VIRGINS ESCAPE, AND THE THREE AD-
VANTAGES OF THE LIFE TO COME WHICH
THEY LOOK FOR.
||0W let US turn our attention to the
pumber of the petals of the flower
itself, and may our most pure white
Flower, the kind Jesus, enlighten us to under-
stand them ! In perfect lilies, the white flower
itself generally consists of six petals, and by
these we understand six reasons that should
incite the" minds of virgins to the purity of
virginity, of which three belong to the present
life and three to that which is to come.
There are three disadvantages of this present
life in the married, -for the sake of avoid-
2o8 , VITtS MYSTICA.
ing which virgin chastity is to be desired.
There are also three advantages in future
glory, for the sake of acquiring which the
vow of virginity is to be kept Two disad-
vantages of this present life we have in the
curse which was inflicted on our first parent
Eve after her sinful transgression. For the
serpent fell under three curses, Eve under
two, Adam under one. To the serpent it
w^LS said by the Lord : " Upon thy breast shalt
thou go, earth shalt thou eat, and the woman
shall crush thy head'^^^^ To Eve God said :
**/;; sorrow shalt thou brin^ forth children, and
thou shalt be under thy husband's power '^\
And to Adam : " /;/ the sweat of thy face shalt
thou eat bread "X
I. Two curses on Eve, and through her on
all married women, are expressed in this sen-
tence, namely, that in sorrow they shall bring
forth children, and that they are under the
power of their husbands. What and how great
is the sorrow of women in child-bearing no
one knows but they who have experienced it.
In the Scriptures, however, we often find a
testimony to this sorrow. Our Lord, who is
♦ Gen. iii. 14, 15. f Ibid, v, 16. J Ibid. v. ig.
THE VIRGIN'S PRESENT HAPPINESS, 209
acquainted with all sorrows, when He saw
His disciples in exceeding sadness at His
death, was pleased to compare their sorrow
with this very sorrow of a woman in child-
birth, saying : " ^ woman ^ when she is in
labour, hath sorrow., because her hour is come:
so also you 7iow indeed have sorrow.^^* Like-
wise also S. Paul speaks of it, when wishing
to show the sorrow of those who at the day
of the last judgment shall be found unpre-
pared, he says : " When they shall say, Peace
and security, theft shall sudden destruction come
upon them, as the pains on her that is with
child, and they shall not escaped \ And often-
times in the prophets and in the other
Scriptures many samples are found of the
greatness of this sorrow. But virgins, happy
and truly prudent, who have chosen a more
close union in spirit with the Lord rather
than temporal advantages, they bring forth
to Jesus their immortal Spouse spiritual off-
. spring, even good works, far better, more
abundant, more secure, and not at intervals
of once a year, but every day ; loving Him,
into whose most chaste bridal chamber they
» S. John xvi. 21 ,22. \\. TVv^^^ , N » ^.
p
2IO VITIS MYSTICA.
have entered under the guidance of purity,
or rather, whom they have received into the
chamber of their own hearts. They have
heard His voice articulating in His precepts
and promises of heavenly rewards, and when
their Spouse has spoken to them, they have
answered Him by obedience; for His love
breathes chastity, His touch confers purity,
His nuptials make and keep them virgins.
O truly happy spouses, who have consecrated
to such a husband not only their purity of
mind but of body also ! Whose union is so
fruitful in their souls that they are made the
mothers of all virtues, and their children
dwell eternally in the heavenly house ; the
seed of their works shall be set before their
Spouse for ever I
2. Christ's virgins also escape the second
malediction of our mother Eve, and through
her of all married women, for they are not
under the power of a mortal husband. And
behold in this how great a good you find,
and how great an evil you avoid ! Let us
hear the Apostle S. Paul's opinion on this
point : ** The virgin who is unmarried thinketh
on the things of the Lordy that she may be holy
THE VIRGIN'S PRESENT HAPPINESS. 211
both in body and in spirit. But she that is
married thinketh on the things of the worlds
how she may please her husband^^^ What is
gained? No small evil is escaped — worldly
solicitude, how she may please her husband.
What increase of devotion, think you, is
gained by virgin souls, in their being able
freely, when they will and when they ought,
without the hindrance of any care, to give
themselves to prayers and other spiritual
exercises ? What great troubles have married
women, who are religious and wish to find
time for God, when they are forbidden to do
so by their husbands, to whom they must
needs be subject ! For this is the great
burden of marriage, when women are
united to such husbands as quarrel with
their good habits and good conversation.
How many matrons, think you, are there
who would purchase even with torments
freedom from the power of the wicked that
•they might render unto God a free service ?
Happy, therefore, are virgins who take
Christ for their Spouse, and subject them-
selves only to Him, whose yoke is sweet
* I Cor. vii. 34.
P 2
212 VITIS MYSTIC A,
and whose burden is light ! They desire with
a whole and undivided mind to please Him
alone who is indeed beautiful above the
sons of men ; * — not with divided mind, so
as to desire to be solicitous in one part ta
please God, and in the other part to please
a husband; — but giving themselves wholly
and entirely to Him, from whom_ they have
received both being and well-being, and
besides this, have freely received Himself
for their Spouse.
What worthy return canst thou ever make
to Him, who hath given thee so much?
He gave thee to thyself when He created
thee, that thou mightest have thy being;
He gave thee again to thyself when He
regenerated thee, that thou mightest have
well-being; He gave His own Body and
Blood, Himself true God and true Man, to
thee for a Viaticum, lest thou shouldest faint
in the way; and thou, — ^what wilt thou render
in return ? If for that which He gave thee
when He created thee, thou canst not make
Him a recompense in return, what wilt thou
ever render for His gift of Himself? Verily,
* Ps. xliv. 3.
THE VIRGIN'S PRESENT HAPPIXE^S. 213
if thou couldst give thyself again and agkin
a thousand times, what wouldst thou be in
comparison of God ? Yet render What re-
turn thou canst, render thyself wholly to
Him, who gave thee once and again all thou
art j and, not content with this, gave Himself
wholly to thee. Love Him, who loveth thee
so dearly, and as thine only Beloved, with thy
whole soul, and with thy whole heart, and
with all thy strength ; because He Himself
hath given thee the heart of a good will, and
a reasonable soul, and strength to fulfil that
which is good. Let thy soul bless the Lord,
and forget not all His benefits ; and bind thy-
self with the bonds of His love, and so thou
mayest have the greater freedom to serve
Him, and to see how sweet the Lord is. And
if thou have rightly tasted Him, and He
draw thee, then wilt thou never any more
be brought under the power of another. For
every one who is wise would refuse to free
himself from the service of Him, whom to
serve is to reign. Who is there who does
not wish to reign? Wouldst thou reign
happily? Serve our kind Jesus, and thou
shalt reign; for to serve \Ivkv v=» \.<^ ^^v^.
214 VITIS MYSTIC A,
And thus it is written of the Saints, that " they
shall reign with Christ for ever.'''''' What
means * they shall reign ' ? They shall be
kings. And this also the Apostle says : ** They
shall be heirs indeed of Gody and joint- heirs
7uith Christy t They shall, therefore, be true
kings, heirs of the kingdom of God, joint-
heirs with the King. Most happy then are
virgins who are subject to His yoke alone,
who changes His servants into kings, whose
kingdom shall not be changed for ever.
3. The third reason, for which virginity is
to be desired, is the absence of the manifold
anxieties about the bringing up of children,
which inexpressibly trouble people. How
great is this anxiety parents only know. For,
in proportion to the love which they feel for
their children does the greatness of their soli-
citude for them extend j and that love none
know but parents. He spoke truly who said :
" Quis sit amor prolis, soli novere parentis."
(Parents only know what love of offspring means.)
And hence it sometimes happens that that
solicitude extends so far as to occupy all the
powers of their mind, and they let alone all else
♦ Apoc. xxii. 5. \ ^otft. N\\\, \7.
THE VIKC^IN'S PRESENT HAPPINESS. 21$
and can speak of nothing but their children.
Their mind runs hither and thither, and .
wanders away, and runs through the sea and
land, and leaves nothing untried ; while very
often even the body of these poor parents is
worn away with their various exertions in
order to obtain money and property for their
children. And even then they do not rest;
najr, wealth is more exacting than poverty j
because through love of their children avarice
steals in, an^i
"Crescit amor nummi quantum ipsa pecunia crescit."*
(The love of money grows as grows the wealth itself.)
And one craves for money less when one ha3
it not. And so they die in their miseries.
They cannot be sympathised with, nor will
they show mercy on others, and these most
miserable. parents make themselves unworthy
to obtain mercy. Now, I think you see how
much evil excessive solicitude about children
does, and to what end it leads. . Think what
a burthen of anxiety Hes upon even good
parents, and especially qn mothers, who are
usually most strongly moved with affection
towards their children, when they see their
* Juvenal, Sal. i^.
5l6 VITIS MyST/CA.
children's lives leaving the path of virtue,
and wandering along the byways of vice,
and when they see them afflicted with divers
bodily ailments, and at last approaching the
" ruin of death ! Among such miseries, what
place is left for divine contemplations ? How
can the heart be lifted up to the Lord when
oppressed with such heavy cares ? O how
blessed are virgins, whose Spouse cannot die
any more ! whose children, that is their
virtues, ever live ; yea, bring even the virgins
themselves to eternal life ! whose minds, for-
getting those things that are behind, do not
come down to all the various distractions of
earth ! Already do blessed virgins bear in
their mind, as far as is permitted to man, hea-
ven with all its joys ; and this, moreover, will
conduct them thither. Even now they wander
through heavenly joys, they pass through each
particular choir of blessed spirits, they take
in with spiritual quickness of perception each
office of each choir, and with free mental
appetite they taste those joys which belong to
each and every virgin, prepared for them by
their King and Spouse, and arc never a prey
to any solicitude for children of earth.
chapter xtxL
OiV THE THREE ADVANTAGES OF THE
LIFE TO COME, WHICH VIRGINS SHALL
OBTAIN,
|ET us follow on and pursue, in our
treatment of the subject before us,
the three advantages of the life ''to
come, which will be especially reserved for
the virgins of Christ. Blessed John the
Evangelist in his Apocalypse saw twelve
times twelve thousand saints, with their
harps of unstained virginity in body, of
unspotted freshness in heart, and that they
shall follow the Lamb, the Spouse of virgins,
whithersoever He goeth.*-*
4. Behold the special reward of virgins, by
which the fourth petal of the lily flower is
♦ Apoc. xiv. 1—5. We may notice that a great portion
of this chapter is taken word for word from S. Augustine,
Dc San eta VirginitatCs cc. xxv.— xxkV.
2 1 8 VITJS MYS TIC A.
marked : that t/iey follow the Lamb whither-
soever He goeth. Whither, think you, doth
this Lamb go, where none can have the
courage or the power to follow Him but
you ? WhitKer, I ask, do we suppose Him to
go ? Into what forests ? Into what meadows?
Thither, I reckon, where the true joys are :
not the joys of this world, vain, senseless,
false 3 nay, not even such joys as are given
to others in the very kingdom of God ; «but a
portion distinct from that of others are the
joys of the virgins of Christ, joys of Christ,
with Christ, after Christ, through Christ, joys
peculiar to the virgins of Christ. The joys
of those who are not virgins are not the
same, although they are yet Christ's. For
some joys are for some, some for others, but
for none such as these. They follow the
Lamb whithersoever He goeth, because the
Lamb's flesh is virgin. For He kept that in
Himself which He took not away from His
Mother, although He was in the body. A
Virgin, He was conceived of a Virgin ; and
Virgin born of a Virgin, after His nativity He,
together with His Virgin Mother, remained
a Virgin, the author, the guardian, the lover
THE VIRGIN'S ETERNAL REWARD. 219
of virginity, and its most bountiful rew^rder,
our Lord Jesus Christ. Deservedly, then, do
they follow Him whithersoever He goeth,
even in this life, in virginity of heart and
flesh. What is to follow but to imitate?
For ^^ Christ suffered for us, leaving us an ex-
ample J^ as the Apostle S. Peter says, ^^ thai ye
should follow his steps, ^^"^^ Each one follows
Him in that in which he imitates Him, and
in Him there is much to imitate proposed to
all. But virginity of body is not for all : for
all have not the power of being virgins. Let
the rest of the faithful, who have lost virginity
of body, follow the Lamb, not whithersoever
He goeth, but whithersoever they are able to
follow Him. They can do so in all virtues,
except when He goeth in the beauty of vir-
ginity. For how shall they go after Him in
the virgin's path, who have lost that which in
no way can they regain? You, then, O
virgins of His, ye who on this account follow
Him whithersoever He goeth, go after Hijn,
keeping with perseverance that which you
have vowed j do with ardour what you can,
that the good gift of your virginity may not
♦ I S. Pet. ii. 21.
220 VITIS MYSTICA.
f
be lost to you, for once lost you cannot do
anything to bring it back. Oh with what
admiration, with what joy will you be beheld
by the rest of the multitude of the saints who
are unable to follow the Lamb in this ! They
will see, but they will not envy your happi-
ness, and by rejoicing in you will possess in
you what they have not in- themselves. For
the Lamb, He whom you follow whitherso-
ever He goeth, will not desert even those
who cannot follow Him where you can. We
speak of that Omnipotent Lamb, who will go
before you, and yet not be absent from them,
since God shall be all in all ; and they who
have less will not be angry at you, fon where
no envy is, even difference is concord. Be
bold, then, and have confidence ; be strong
and persevere in that which you have vowed,
and render unto the Lord your God your
vows of perpetual continence, not only for
the sake of avoiding the cares of this present
world, but far more for the sake of. those
special delights of the world to come, which
Christ our Lamb will pass by and spiritually
minister unto you."
* S. Luke M\. •^7.
THE VIRGIN'S ETERNAL REWARD. 221
But let Christ's virgins take heed that they
do not understand this in a childish manner :
so as to imagine that virginity alone is suffi-
cient for them to follow the Lamb of God
whithersoever He goeth; since that same
Lamb walketh not only in the path of vir-
ginity, but in the way of all virtues. Christ's
virgin must, therefore, even in this life,
imitate that most gentle Lamb in the way of
all virtues, if she would, reach that land
where she shall follow Him for ever whither-
soever He goeth. How could a virgin who
is proud follow the Lamb, who walketh in
the way of humility ? Nay, she can in ho
way get near Him. How could an ill-tem-
pered virgin follow Him who is most meek ?
How could an envious one follow Him who
burns with charity ? How could an avaricious
virgin follow Him who is most bountiful?
Or, an intemperate one Him who is sober?
The Lamb walketh in every way of every
virtue : so also let the virgin walk, who de-
sires to imitate the Lamb. Let her be meek,
let her be humble, let her be fervent in
charity, let her be bountiful, full of alacrity
and sobriety ! and she will imitate the Lamb
222 VITIS MVSTICA,
whithersoever He goeth ; and at length will
deserve to hear from her Spouse Himself:
'''How beautiful are thy steps in thy shoes,
O prince's daughter / "* The special daughter
of God the Prince, and Lady of the kings of
ail the earth shall be the virgin soul, whose
steps in her shoes are commended. By
shoes we understand the examples of the
dead ; for shoes are made of dead animals.
Beautiful, therefore, are the steps of virgins
in shoes, when they follow in a direct course,
by the way of all the virtues, Christ the
Lamb, who died for them, ready also them-
selves for the sake of the Lamb to go even
unto death, and by death, if necessary, to
follow the Lamb ; in every work they do, for-
tifying the feet of their affections by the
examples of that most good Lamb, Jesus
Christ, against the serpent who lies in wait
for the virgin's heel, when his serpent head,
by the same Lamb's help, is crushed by the
virgin's foot.t
5. Th.^ fifth petal of the lily flower marks
the fifth reason for which virginity is to be
desired, namely, that they shall sing a new
* Cant. vii. i. f Gen. iii. 15.
THE VIRGIN'S ETERNAL REWARD. 223
song before the throne of God and the Lamb,
which none besides virgins can sing.* O
happy virgins ! yea, virgins happier than all
others, who bring to those eternal nuptials
of the Lamb the new song which you shall
sing upon your harps ; not such as all the
earth sings, as it is said, ^^Singimto the Lord a
new song, sing tmto the Lord, all the earth f\
but such as none can sing but you ! Yet all
the multitude of the faithful shall hear, and
shall be delighted with that song, which is
your own peculiar and excellent gift But
you, who shall both sing it and hear it, for it
shall be sung by you, shall exult with greater
happiness and reign with greater delight.
Who can unfold that happiness ? What
human heart can conceive the jubilee of such
glorious exultation ? Now, if all virgins shall
sing that song, shall not that Virgin, who is
the first-fruits of virgins, sing it too? Yes,
she shall sing, and more delightfully, as she is
more pure than all the rest. And she shall
set an example to all the choir in singing, as
by her example she has incited them to the
love of virginity. Virgins, then, in that fes-
♦Apoc. xiv. 3 f Ps. xcv. I.
224 VITIS MYSTICA,
tive gladness shall sing their own song to the
Heart of their Virgin Spouse, from whom
they have received the power to sing such a
song as that.
What can we say more ? Will not He Him-
self, the Lamb, who exceeds in excellence
not only the band of other virgins, but even
His own Virgin Mother — for from him they
have not only their virginity, but even their
being— will not He, I say, the Virgin Spouse
of virgins, the chiefest Virgin, will not He
sing too ? Yes, verily ; even He shall sing,
and that most delightful voice of the Eternal
Word of the Father shall be heard with them
all, before them all, and in them all. O most
happy song ! O most delightful festival —
beyond compare, and without end ! Who
will not pant for this ? Who will not make
light of toil, in order that he may reach that
country, where he may hear the new song of
such glorious virgins ; where he may distin-
guish, sounding out wondrously above the
other virgins, the voice of the Mother of the
Lamb ; where he may hear even the most
kind and sweet Lamb Himself pouring forth
a melody all surpassing honey in its sweet-
THE VIRGIN'S ETERNAL REWARD, 22$
ness? For if, as the Psalmist testifies, the
words of the Lord, even in the very body of
this death, are so sweet to anyone as to be
sweeter than honey and the honeycomb ; '•'
with what sweetness must they ovecflow when
all mortality, all fear, all sorrow have passed
far away : when no place of bitterness shall
be left, but all shall drink of the pleasures of
God, and be inebriated with the abundance
of His house? O chiefest felicity for all who
hear the most sweet virgin song of the Lamb ;
yet more abundant still for Christ's virgins,
who sing it with the Lamb Himself!
With what carefulness, assuredly, ought
virgins to keep their lips, to sing that song
which is to be sung by virgins only I and
with all purity should they keep them not
only from every unseemly act, but from every
sinful, shameful, scurrilous, jocose, yea, even
idle word. And then virgins' lips will be, as
is said in the Spouse's canticle :*^As a scarlet
lace, and their speech sweet." \ As scarlet lace
are lips that always abound in words of
ardent charity, since carnal movements and
thoughts are restrained by them. For by
* Ps. xviii. II* -^ CaiiX. VI . -i^.
226 VITIS MY STIC A,
scarlet is understood the colour of charity,
by lace that binds the hair the restraining of
carnal thoughts, which are symbolised by
hairs. ••' It is, therefore, especially fitting that
the lips of the spouses of the Lamb, the vir-
gins of Christ, should be as scarlet lace : that
their speech should always bum with charity,
and be reddened with the Passion of the
Lamb and the Spouse, who ought ever to be
in their mouth, white and ruddy,! the sweet
Jesus. And I have no fear of falsehood in
such lips as these ; for they altogether refuse
to utter lies, since they speak of the Truth —
their most sweet Jesus. Scurrilous, shame-
ful, jocose, and idle words cannot mingle
with words on His Passion. What, then, is
more useful, what more lovely, what more
becoming than the Passion of Jesus Christ ?
O most sweet and loving Jesus, immacu-
late Lamb, white by Thine innocence, ruddy
by the Blood of Thy Passion, how sweet is
it to think, how wholesome to speak of Thee !
For Thou, who are near at hand to them who
* A common interpretation of m^ieval writers when
treating of the tonsure.
f Cant. v. lo.
THE VIRGIN'S ETERNAL REWARD, 227
speak of Thee, sweetly kindlest the heart,*
informest the words, and drawest to Thyself
the affections of all who speak of Thee ; and
they run in the odour of Thy ointments,
until they are brought by Thee, O King of
kings, into Thy st6re-rooms,t and drink the
most sweet wine of Thy consolation in the
deHght of their heart, and hear Thy sweet
voice saying, ^^ Drink, and be inebriated^ My
dearly belovedy^X and feel themselves unworthy
to be loved so freely by Thee, O most loving
and gracious Jesus ! See, then, the tendency
of words of charity and of the Passion of
the kind Jesus ; whose Name, which is above
every name, should be named so often and
relished so sweetly by no one as by con-
secrated virgins, His spouses; that never
may the Name of their most sweet Jesus be
absent from their mouth, wherewith to Him-
self, the Lamb of our heavenly Father, they
alone will sing the new song. Begin, then,
O virgins, as soon as you may, to enjoy your
Spouse, bearing Him ever in your mouth, ever
in your heart ; that your lips may become to
Him as a scarlet lace and your speech sweet;
♦ See S. Luke xxiv. 14, 15, 32. f Cant. i. 4. Xlb, v. i.
Q 2
228 VITIS AfYSTICA,
that so you may be counted worthy hereafter
to be kissed with the kiss of His mouth,* and
to be brought in by Him to the heavenly
nuptial chamber.
6. The sixth and last reason for which
virginity is to be desired is marked by the
sixth petal of the lily flower. We are shown
what this reason is by the testimony of Isaias,
where he says, " To the eunuchs^ that is, to my
virgins, will I give in my house and within
7ny walls a place and a name better than of
sons and daughters; an everlasting na?ne will
I give them which shall ne^^er faiU^ \ O sub-
lime merit of virgins ! O excellent glory !
O spiritual reward ! Let all virgins read and
understand and commit to memory this word,
a good word and sweet ; let boys and guls
alike rejoice, and let them who have already
vowed continence perseveringly run, until
they attain the prize. Let them hear it who
have not yet made the vow, and let them be
delighted at the greatness of the rewards:
that they also may vow the vow of chastity
to our most chaste Jesus, that they may take
hold of the most high and narrow path J of
* Cant. i. I. t Isa. Ivi. 5. % Prov. ii. 19.
THIi, VIRGIN'S ETERNAL REWARD. 229
virginity, and going along it may receive the
prize of an everlasting name, and may deserve
to inhabit a place far better than that of
those who have begotten sons and daughters.
What, then, is, pointed out by this name
which the Lord promises He will give to His
virgins? Verily, a peculiar and excellent
glory is signified,, which shall be for virgins,
not in common with the many, although in
the ^ame kingdom with them. Perhaps this
is why it is called a name) for a name distin-
guishes from others those to whom it is given,
as men are distinguished by their own proper
names. For although all those predestined
to eternal life will abide in one kingdom^ and
will enjoy one God, yet, as the Apostle §ays,
* ^As star differeth from star in glory ^ so is the
resurrection of the dead J' ^ Th es e are the merits
of different Saints. For as it is common to
all the stars to be in heaven, and yet there is
one glory of the sun, another glory of the
nioon, and another glory of the stars ; so in
eternal life itself the lights of different merits
each shine distinctly. In the house of our
eternal Father there are many mansions,t and
* I Cor. XV. 41, 42. \ S. JolxTv^vx . "i..
230 VITIS MYSTICA,
yet one will not live longer than another, for
all will have eternal life. But in the many
mansions one is honoured with brighter glory
than another. What, think you, will be the
glory with which will shine Christ's virgins
who follow Him in purity both of heart and
mind ? They alone shall follow the Sun of
Justice, Christ, as the Lamb of the Father,
whithersoever He goeth, and therefore they
alone are like and most like Him. Hence
they will be honoured before others, who are
in the same kingdom, with a more excellent
brightness, as we see the moon shining out
beyond the rest of the stars ; and they shall
possess in the Lord's House a place better
far than of other sons and daughters, who
are not distinguished by the merit of virginity.
Go on'^' then, holy ones of God, boys and
girls, youths and maidens, celibates and
unmarried : go on perseveringly to the end I
Praise the Lord more sweetly, as you think
of Him more abundantly ; hope in Him the
more happily, as you serve Him more con-
stantly ; love Him the more ardently, whom
you are more attentive to please. Let no in-
* S. Aug., Dc S. Virg. c. xxxvii.
THE VIRGIN'S ETERNAL kEWARD. 23t
centive to vice remain in you, but your whole
being consecrate and keep for your Spouse,
who is beautiful above the sons of men.*
Never t let there be remarked in your virgin
body the unseemly glance, the wandering,
the unbridled tongue, the unrestrained
laughter, the scurrilous jest, the unbecoming
habits, the proud or careless gait. Render
no longer evil for evil, or cursing for cursing. X
And attain at last to that measure of love,
that, in imitation of your Spouse, you may
lay down your life for your brethren. § These
virtues added to virginity show forth to men
the angelic life, and exhibit on earth the
manners of heaven. But the greater you
are, the more humble yoiurselves in all
things, II that you may find grace with God,
who resisteth the proud, who humbleth those
that exalt themselves, and who admits not
those who are puffed up through the narrow
gate that leadeth unto life. Let there be
no superfluous solicitude, and where charity
bumeth let not humility be wanting.
* Ps. xllv. 3. + S. Aug. loc. cit, c. liv.
X I S. Pet. iii. 9. § I S. John iii. 16.
11 Ecclus. iii. 20.
232 VlTIS 'SlVSTtCA.
If, then,''' you have despised the nuptials of
the children of men, from which you might
bring forth sons of a man, with all the
larger heart love the Son of Man who is
beautiful above the sons of men. Gaze upon
the -beauty of your Lover, and that very
thing in Him which the proud deride, look
how beautiful it is to interior eyes. Look
upon the Wounds of Him who hangeth on
the Cross, the scars of Him who riseth
again, the Blood of Him that dieth, the price
and the cost of Him that redeem eth you.
Consider of how great a value these things
are, weigh them in the balance of charity :
and whatever of love you deem Him to
have overpaid in espousing you, pay back
to Him, who seeks not carnal beauty, but
desires the interior beauty of your souls, and
who hath given you power to become the
sons and daughters of God.t See what
security you have in loving Him, for you
have no fear of displeasing Him by false
suspicions. Husband and wife love each
*S. Aug., De S. Virginiiate, cc. Iv. Ivi., is slightly
amplified in this paragraph,
t S. John i. J2.
THE VIRGIN'S ETERNAL REWARD. 233
Other, because they see in each other mani-
festly the signs of love ; and yet oftentimes
they suspect some evil of each other, because
they do not look into each other's hidden
thoughts. It is not so with your Lover,
Jesus, the most sweet and desirable One, in
whom you can find nothing with which you
can find fault ; and there is no fear that He
who beholdeth the reins and the hearts
should ever falsely suspect any evil of you.
If therefore you would owe much love to
your spouses [if you had them], how much
more ought you to love Him, for whose
sake you have refused to have [earthly]
spouses. Let Him be fixed whole in your
heart, who for you was fixed whole on the
Cross ; ever bearing in mind what great
charity He has manifested to you.
He, who has preserved you for Himself
intact both in body and soul, how great and
what a special glory has He prepared for
you, whom He has raised so high I A
special glory, I- say, that special crown He
has granted you in heaven, which our
Fathers call the Aureola, And I consider
it is so called from gold — ab auro^ in order
234 VITIS MYSTICA,
that the very name of the crown, which is
to be given you for the reward of virginity,
may suggest the excellence of virgin glory.
What shall be given to the consecrated
virgins of Christ? A pre-eminence above
other Saints such as gold has above other
metals. For Isaias Says : " /// that day the
Lord shall be a crown of glory ^ atid a garland
of joy to the residue of His peopled * Mark !
A crown is made of gold and precious
stones : a garland is made of flowers, such
as roses, violets, and the like. Mark how
great a thing it is to have God Himself for a
crown ! and virgins not only shall have God
for their crown, for this is common to all the
glorified; but they shall have Him for a
flowery wreath of joy, their prerogative of
spiritual excellence, which in the heavenly
country shall appear in virgins. What is
^'^X. place far better than of sons of God?t
What is that everlasting name ? What is that
aureola? It is very great and such as cannot
be explained to those who know it not ; and
hence you must run after it with great eager-
ness, you must persevere in its search with
* Isa. xxviii. 5. f /^/(f. Ivi. 5.
THE VIRWN 'S E TERNAL RE WARD, 235
great fortitude, for they alone can know it
who possess it
In commemorating the special grace, freely
• granted to virgins by their Spouse, and ,the
special glory equally prepared for virgins in
heaven by Him, we have been desirous to
stir up the minds of pure virgins to the
special love of their heavenly Spouse, the
kind Jesus, so far as He, the author of virginity
and love, has vouchsafed to grant us power.
And now, prosecuting our work in due order,
we may endeavour to add a few words on the
love of our neighbour, without which the
love of God doth not subsist ; for " on these
two commandments dependeth the whole law
and the prophets r '•'
* S. Matt. xxii. 40.
^
chapter xxxiu
ON THE SIX YELLOW FLOSCULES IN THE
MIDDLE OF THE LILY; THAT IS, ON THE
LOVE OF OUR NEIGHBOUR AND THE
SIX WORKS OF MERCY.
|HE floscules " of a golden colour
and six in number which stand in
the lily in the centre of the white
flower, typify the charity which we must have
towards our neighbour ; and this consists in
the six works of charity, which are also
called works of mercy. S. Gregory says :
" The proof of love is the manifestation
* Flosculi. The term is now employed by botanists
to designate thfe monopetalous florets, of which a number
enclosed in one calyx form what are called a compound
flower. In this chapter it is used to denote the pistils
and stamen, the former of which carry the stigmas that
receive the pollen from the anther on the head of the
stamen. Golden stigmas would thus be the strictly
correct term here, and stamen for IhQ^oscule mentioned
further on.
THE VIRGIN'S WORKS OF MERCY. 237
►f works." * And that specially beloved
Apostle] of our Lord, S. John, says : ^^He
vho hath the substance of this world, and
hall shut up his bowels fro7n him : how doth
he charity df God abide in himV^\ ^^ He
hat loveth not his brother, whom he seeth, how
an he love God, whom he seeth not ? " |
►Moreover, the works of mercy by which the
:harity of God is manifested, the Truth
iimself has taken care to explain, when
le shows that on account of these alone
le will praise the just in the Day of the last
udgment, and for lack of the^e will condemn
he reprobate. He says : " When the So7i of
naji shall co?fie and sit upon the seat of His.^
'lajesty, and shall set^ the Just on Jits right
'and, and the reprobate on the left, the King
"himself shall say to the?n that shall be on If is
ight hand. Come, ye blessed of my Father,
OSS ess you the kingdom which Hs prepared for
ou. For I was hungry, and you gave Me to
at ; I was thirsty, and you gave Me to drink;
"" was a strafiger, and you took Me in;
* Probatio dilcctionis, cxhibitio est operis.^^. Greg.
T., Horn, in Evang. xxx.
t I S. John iii. 17. \ ^Ibid. iv. 20.
238 VITIS MYSTICA,
naked ^ and you covered Me ; sick ofid in
prison, and you visited Me, As long as you
did to one of the least of Mine, you did it to
Me. Then He shall say to them who shall be
on the left Jiand, Depart, you cursed, into ever-
lasting fire. For I was hungry, and you gave
Me fioi to eat; I was thirsty, and you gave
Me not to drink; I was a stranger, atid you
took Me not in; naked, and you covered Me
not; sick and in prison, and you did not visit
Me, As long c^ you did it not to one of the
least of Mitie, neither did you it to Me,** *
Behold the works of mercy proceeding from
the root of charity. We must therefore
consider of what great value those works
are, which alone deserve to be praised at the
strict account ; and their value is expressed
in the golden colour of the floscules of the
lily. Of no avail is the purity of the white
flower, that is, virgin chastity, without the
works of charity.
But what are we to say about those who, by
reason of their lack of this world's substance,
cannot fulfil this actually, whether they remain
in the world, or have renounced the world
* S. Matt. XXV. 31-45, abridged.
THE VIRGIN'S WORKS OF MERCY. 239
and all that they possessed and have followed
Christ in nakedness? Will all these be
reprobate because they cannot minister to
Christ in works of mercy ? God forbid. Not
those who lack the power ^ but those who
lack the will^ will be condemned. For he
does not shut up his bowels, that is his com-
passion, from his neighbour suffering want,
who would help him if he could ; and our
Lord who seeth the heart is satisfied, if only
the will be there \ nay, He even reckons the
will for the deed. No one, then, will be able
to excuse himself from giving to every one
who asks him either' in deed or in will. They
who are not able to give may not excuse
themselves. Those who have been unfor-
tunate, as well as those constrained by
voluntary poverty, are yet bound to give the
will. Now let each examine himself and see
if he has this will. When you see the poor,
or the sick, or the stranger, and are moved
by no compassion, but pass such by, and do
not even pour out a prayer or a sigh for
them, have you the will to give ? Certainly
not. For if you divide not the affection
of charity with your needy neighbour, it is
240 VITIS MYSTIC A,
precisely as though you did not compassion-
ate a suffering one. And if you do not weep
with him that weeps, how would you [if you
had it] divide your out\vard substance with
him? If you do not give the feeling of
compassion, which more abounds the more it
is given away, how would you give your
worldly substance, which is lessened when
divided ? Therefore, as often as we see any
one in need, let us recognise Christ in him ;
for even that indigent man is a member of
Christ. Let us not shut up the bowels of
our compassion from him, and by this we
shall know that the charity of Christ abideth
in us. Especially let Christ's virgins have
within the white flowers of virgin purity these
golden floscules of charity, without which no
purity of chastity, no toil of suffering, no
fulness of knowledge, will find an entrance
within the gate of eternal life.
No less mefcy, yea, even much more, is to
be shown to those unhappy ones who are
wandering out of the way of the right faith,
or of the works of faith, and lie wallowing in
the mire of sin, whether they acknowledge
their sins or not; and to them we must
THE VIRGIN'S WORKS OF MERCY, 241
break, that is, incline to mercy by our prayers
and tears, that heavenly Bread of angels, our
sweet Jesus. Likewise also they, to whom
the Lord has given understanding, should
break the bread of Holy Scripture to such,
and set it before them, praying our Lord to
deign to open their eyes, that they may
acknowledge Him, and heal the palate of
their hearts, that they may taste and see
how altogether sweet the Lord is, and may
know Him in the breaking of bread, that is,
in the Holy Scripture; for their eyes before
were held that they should not know Him,*
by [reason of] the mire of sins which lay
upon them. We must break the bread of
consolation to those who are in distress,
whether in sickness of body or in grievous
poverty themselves or their friends ; ^o
that according to the advice of the Wise
Man we may give " strong drink to them that
are sad^^ and the sweet wine of consolation
"A? them that are grieved in mind; "+ having a
will rich unto all; not only to our friends
and to those who are of the household
of faith, but even to our enemies, that we
* S. l.uke xxiv. 16, 35. t Prov. xxxl, 6.
242 17TIS MYSTIC A.
" may be tht children of our Father who is
in heaven^ who tnakdh His sun to rise upon
the good and the bad^ afid sendeth rain on the
just and upon t/ie unjust:' * But, perchance,
some one will say: "What does my God
lose by His bounty in giving His sun and
rain to the bad as well as the good?"
Nothing, I , say ; yea, He even gains. For
oftentimes the bad are convinced by the
multitudes of the good and the benefits
of God, and are converted from their evil
ways. And now do you tell me : " What
do you lose, if your charity, which as the
sun illuminates all other virtues, the rain
of your tears, you divide even with your
enemies, by praying and weeping for them,
that some day they may enter into their own
hearts and acknowledge their errors^ and re-
cover the unity of charity ? " Oh ! if you did
but know the goodness of our most good
God, and how good He is who admonishes
y«u to pray for those who persecute and
calumniate >-ou,f and what a great reward
He prepares for them that offer such prayers 1
Verily you ivould long ago have asked of
THE VIRGIN PERFECTED AV COD. 16,%
Him, and He would have given the sun of
such charity as that, and the rain of such
tears; for He giveth liberally to all, and
upbraideth not, and with Him is the foun-
tain of life, and- in His light we shall' see
light, even the true Light which enlighteneth
every man, our sweet Jesus. After His
example, then, divide your charity; divide
your tears with your enemies as well as
with your friends, that you may be the
child of your Father who is in heaven,
and the brother and imitator of the Lord
Jesus, who wept over the sinful city, and
prayed for His murderers that they might
not • perish.
And now we are close upon the end of
this flower. The floscule standing up high in
the middle of the golden floscules, longer
than all the rest, denotes the Godhead, who
is over all God blessed for ever, Amen.
This floscule [or stamen] has one triangular
headj by which the Poly Trinity is pointed
out For the one head is a figure of the
unity of the divine substance, and the three-
corners standing up and distinct from each
other mark the Persons of the Blessed
R i
i44 V'lTIS MYSTIC A,
Trinity. This floscule is the highest in the
virgin lily ; because the Lord's virgin must
refer all her thoughts, all her will, all her
words, all her actions, all the purity of her
body and of her heart to the honour of her
heavenly Spouse. For, if she seeks her own
glory, she will have a lamp, that is a pure
body, but she will lack the oil of spiritual
gladness and the fire of charity. Now, we
know what the Spouse will say to those
virgins who shall have lamps without oil, —
a word horrible not only to hear, but even to
think of — ^^ Nescio vos^ I know you not"*
O sharp word ! Deliver us, Lord Jesus,
while there is yet time for deliverance,
deliver us poor sinners from the snare of the
hunters, that we may not hereafter hear that
sharp word.t We know that our adver-
sary, that most cunning serpent, spreads in-
numerable and most subtle snares for us;
so that those whom he cannot turn away
from good works, he may at least by his evil
• S. Matt. xxv. 12.
t Psalm xc. 3 : " Ipse lihcravit mede laqueo venantium
tt a verba asperol' (He hath delivered me from the snare
of the hunters, and from the sharp word.)
THE VIRGIN PERFECTED IN GOD. 245
suggestions cause to glory in their good
works. You may suppose how he foams
with rage, how he gnashes his teeth, when he
sees tender young virgins from the first
dawn of their childhood despising the king-
dom of this world and all secular pomp, and
scaling the steep path of virginity. You
may imagine how many snares he spreads,
now for the root, now for the stalk, now for
the white petals, and now for the golden
floscules of the lily of virginity, so as to
induce them in one or other of theu: good
works to seek their own glory, and thus not
attain to the summit of perfect virginity.
But let Christ's virgin ever gaze upon the
Face of her Spouse, so as to do all for Him,
to refer all to Him, in all things to seek Him,
and to say with Him : " / seek not my own
glory* but I honour my Lord, and He will
honour me, for He alone is my refuge and
my glory, and He is the lifter up of my
head, my sweet Jesus ! " If any virgin thus
shall speak and thus shall act, she shall be
a perfect lily, and she shall bloom for ever
before the Lord, and in her Lord and in her
* S. John \\\\. so.
246 VITIS MYSTICA.
Spouse ; and her Lord and her Spouse shall
bloom in His own Self, for He cometh down
into the garden of His Church to gather such
lilies as these.
We have taken pains to treat thus at some
length on the flower of the -spiritual lily, with
which the Lord Jesus our Vine and our Life
pre-eminently blossoms, for the sake of the
virgins to whose knowledge we think this
treatise will come. And we have done it
with greater diligence, in order that here they
may find drawn up compendiously — and may
more easily commit to memory, reading it
the mofe eagerly on account of its brevity
— what has been treated of by the holy
Fathers and others more diffusely and encum-
bered with many weighty disputations, and
thus, by reason of its difficulty, incapable of
being comprehended by the simple under-
standings of simple virgins. We are not afraid
of the tongues of carping critics, who will
say that we have not observed due uniformity
in our subject, in having from a treatise on
the vine dropped into a treatise on the lily ;
because we know for certain, that we shall
THE LILY OF VIRGINITY. 247
be excused by the charity and kindness of
Christ, the Spouse of virgins, whom in this
treatise we confess that we have served as
far as we know how. In His hand are we,
and our words ; and Him, as we firmly hope,
we have followed in the treatment of this
subject, not seeking the glory of [being]
teachers, but the fruit of our scholars.
Nevertheless, as far as I understand, there
is no flower whatever with which our Vine
blossoms more abundantly, and no other
flower whose fragrance is so attractive as
that of this lily. For this is that virgin
virtue, by love of which so many young
maidens are drawn, and run so freely; in the
odour of the ointments of their Spouse, cry-
ing out at once in word and deed: ^^Draw
us after Thee, we ivill run in the odour of Thy
oint7nentsy '' What is it that so many thou-
sand virgins love, despising the allurements
of the world ? \NhaX is it, I say, that they
love in their Spouse, with the delightfulness
of whose virtue they are attracted, so much
as the odour of the lily, the love of vir-
ginity? Let us, then, be permitted espe-
* Cant. i. 3,
248 VITJS MYSTICA.
daily to commend this flower in our Vine ;
for none is more precious, none more beau-
tiful in the Vine itself." Now, however, let
us pass on to a more compendious treatment
of other flowers.
* Compare Montalembert : "Who is this invisible
Lover, dead upon a cross eighteen hundred years ago,
who thus attracts to Him youth, beauty, and love?
who appears to their souls clothed with a glory and a
charm which they cannot withstand ? who darts upon
them at a stroke and carries them captive ? who seizes on
the living flesh of our flesh, and drains the purest blood
of our blood ? Is it a man ? No : it is God. There lies
the great secret, there the key of this sublime and sad
mystery. God alone could win such victories, and de-
ser\'e such sacrifices. Jesus, whose Godhead is among
us daily insulted or denied, proves it daily, with a thousand
other proofs, by those miracles of self-denial and self-de-
votion which are called vocations. Young and innocent
hearts give themselves to Him, to reward Him for the gift
He has given us of liimself \ and this sacrifice by which
we are crucified is but the answer of human love to the
love of that God who was crucified for us." — Monks of the
West, vol. V. pp. 360, 361.
THE ROSE OF SUFFERING.
Ctiapter xvxiiU
ON THE FLOWER OF SUFFERING, OR ON
THE ROSE RED AND GLOWING,
JUR Vine, the kind Jesus, blooms
[not only with the violet and the
lily, but] equally with the red and
glowing rose : red with the Blood of His
Passion, glowing with the fire of His charity,
and full of dew with the tears of our sweet-
est Jesus. For He wept and was sorrowful
for us^-He, my joy, yea, the angels* joy, our
Lord Jesus— who, as the Apostle says : " Who
in the days ofHisJiesh, with a strong cry a?id
tears offering tip prayers and supplications to
Him tliat was able to save Him from deaths
was heard for his reverence,^* * Thou hearest,
* Heb. V. 7.
250 VITIS MYSTICA.
O my heart, not of flesh but of stone, thou
heaxest that that great and most good Jesus,
in the days of His flesh, which He took for
my redemption, was wet with His own tears,
and dost thou remain still dry? O hard
heart ! Thou hearest that for me He was
moved to tears who standeth fast for ever
and shall not be moved, and art not thou
yet moved to tears ? I will apply to thee
also the fire of charity, and the Blood of
His Passion, if so be thou wilt be warmed,
and be softened, only so far as to repay
tears at least to thy sweet Jesus in return
for His tears, and for the pouring out of
His 31ood. Further, I will add also that
heavy hammer, and drive into thee those
iron wedges that thou mayest be rent asunder.
For if thou art hard and dry, O my heart !
like earth without water, thou mightest even
a little be softened when watered with the
mere tears of Jesus weeping. But if from
the biting frost of thy iniquities thou art
come to the hardness of a stone, then I must
bring powerful instruments, the hammer of
the Cross, and the wedges of the iron Nails,
that when these are driven into thee, thou
^ THE ROSE OF SUFFERING, 251
mayest be rent asunder, and pour forth the
healthful fountain of tears. '
But if even thus thou art still unmoved,
O hard and impenitent heart! then thou art
harder than the flint-stone, which, struck by
Moses in the desert, sent forth waters in
abundance; especially since the hammer ot
the Cross of our Lord striketh far more
powerfully than the rod of ^oses, and the
three iron Nails driven into thee ought to be
more effectual to draw out the water of tears
than the twice repeated blow of the rod of
Moses. But if even yet thou remainest un-
shaken, because thou art turned into the
hardness of adamant, which can only be
softened with goafs blood; then I apply
to thee also the abundance of the Blood of
our most good Jesus, who is at once the
[scape] Goat, and the Lamb undefiled, warm
with the heat of His incomparable charity,
which by its strength broke down and de-
stroyed altogether that adamantine wall of
enmities that stood between God and man.
This wall had lasted through so many thou-
sand years, and had not been broken either
by the law or the prophets, that s^xxvo^^ \^.
252 VITJS MYSTICA,
with the hammers of divers precepts, warn-
ings, and threatenings alike ; but when the
Blood of the Goat and our Lamb, the kind
Jesus, came, it was not merely broken through
but even destroyed. The good Jesus, although
most pure, is called the Goat, which is an
unclean animal, because He bore our flesh,
full in us of the uncleanness of sins, though
in Him it had nothing of the kind. On
account of His exceeding purity is He
called the Lamb, who not only has no sin,
but has taken away the sins of the whole
world.
In the abundant Blood, then, of this Goat
and Lamb, be anointed and bathed,
heart of adamant ! Cast thyself in it that
thou mayest be warmed, that when warmed
thou mayest be softened, that softened thou
mayest pour forth a fountain of tears. For
there is need of water in great abundance,
that my people and their cattle may be
refreshed.- My " people " are the rational
motions of my mind, which seek those things
that belong only to my spirit. I have also
" cattle,*' namely other thoughts, that are
* See Numbers xx, 8, ii.
THE PRECIOUS BLOOD. 253
occupied about the flesh, which are bound
to render service to the soul as cattle. And
both these kinds of thoughts ought to be
refreshed with the fountain of tears, that they
may not faint in the way of this life, nor turn
out of the straight road, and that what is
good in them maybe strengthened, and what
is filthy maybe cleansed; and both these vir-
tues are found in tears. I will, therefore, seek
for myself, and God grant that I may find! a
fountain of tears in the tears, the Cross, the
Nails, and lastly in the Blood of Jesus, our
ruddy One.* I will read, then, and under-
stand, as well as He shall grant me, the
ruddiness of the Flesh and of the Soul of
the Beloved of the beloved,t our most loving
Jesus. He was ruddy in both, that is in
Body and in Soul : in the Flesh by nature,
because all flesh is naturally ruddy ; and also
by the Blood of His Passion, which, by
His urgent charity for us, so often and so
abundantly flowed over His Flesh. These
outpourings of that most sacred Blood we
remember that we have explained frequently
in previous chapters; and hence we must not
* Cant. V. 10. t Ibid, v. 9,
254 riTlS MVSTICA.
linger over them here, lest our readers should
grow weary.
Yet who, unless he were altogether flesh
and blood, and had nothing spiritual about
him, would grow weary of that Blood ? Who
that wishes to be deliyered from the blood
that speaketh against him,* has not a devo-
tion to that most pure and saving Blood of
our purest Jesus ? Who, that has once been
inebriated with that most sweet Blood, which
God in His sweetness hath provided for. the
poor,t does not thirst for it more and more,
hearkening to the true voice of the Wisdom
of God, the Only-Begotten of the Father,
our most good Jesus saying : " J7iey that eat
Me shall yet hungef, and they that drink Me
they shall yet thh'stV^\ If it is true — yea,
because it is true, — that there is naturally in
man's blood such sweetness beyond that of
other blood, that when it has once been
tasted by any beast of prey, that beast ever
after desires to taste it again, insomuch that
it leaves untouched other animals, and lies
in wait for human blood, and rushes on its
♦ Compare Ps. 1. i6, and Hob. xii. 24.
t Ps. Ixvii. II. JEcclus, xxiv. 29.
THE PRECIOUS BLOOD, 255
own death in the search of it; if this be so,
what sweetness, think you, has in itself the
Blood of the Son of Man, Jesus Christ?
Behold! brutes without reason thirst for the
blood of meif, and shall not I thirst for the
Blood of the Son of God ? Beasts, the more
they taste, the more they thirst for the blood
of man \ and shall I grow weary of the Blood
of God and Man, my kind Jesus ? Beasts
rush upon their own death, attracted by the
sweetness of the blood of men ; and shall
I not hasten to my life, even to the Blood of
the white and ruddy Jesus ? Yea, truly, I will
make ha^te, I will buy, and I will drink, I will
buy, without money and without any price,
wine and milk : * which the Wisdom of the
Father, the most High, hath kindly mingled
for us t in the goblet of His Heart, His own
Blood, the price of our life. Make haste
then with me, you who love the Lord, buy,
not with corruptible gold and silver but with
the change of your morals and your conver-
sation, wine and milk-— that Blood, I say,
most pure and precious, which inebriateth
the perfect as wine, and nourisheth the little
♦ Mdt probably lac, Isa. Iv. i. f f'rov. ix. 5.
256 VITIS MYSTICA,
ones as milk. If thou art perfect, if thou
art strong, it is wine to thee, that Blood,
that most unmixed wine of Blood. If thou
art still weak, and one who has need of milk,
it is milk to thee for thy nourishment. Drink,
then, this most unmixed Blood, [drink it] by
faith, by memory, and by spiritual perception.
Behold, I reduce again for thee in a com-
pendious manner the manifold sheddings of
the Blood of our most bountiful Jesus, by
which He made ruddy the rose of His
Passion and His charity. The ardour of
that charity man's intellect is not capable
of comprehending, except so far as it com-
prehends it from His Passion, which was
manifest to all.
^
Ctjapter rrriti-
ON THE ROSE OF CHARITY.
ET US consider the rose of His cha-
rity, before we go on to the rose of
His passion. We shall estimate the
-ose of His charity, if we diligently consider
vho and what kind of Lover He is, how
luch, and wherefore this merciful and won-
erful Lover hath loved us. Our Lover is
\e than whom none is more just, none
ore rich, none more strong, to whom every
irit confesses : " Thou art my God, for Thou
r/ no need of my goods, ^^ * In this short verse
comprehended who our Lover is : who but
1 ? And wherefore He hath loved us is
lered from the next words ; namely, He
not loved us in order to receive some-
♦ Ps. XV. 2.
s
258 VITIS MYSTICA.
thing of ours, for He has no need of our
goods ; but His grace is given gratuitously.
Even if there were something good in us
that He could desire, we should possess this
not from ourselves but from Him. But how
our Lover hath loved us, he sets forth who
says : " When as yet we were enemies y we wen
reconciled to God.*'* The Just hath loved
the unjust, the only good and kind and
pious One hath loved sinners and the im-
pious. O what great condescension ! But
now we may see how much He hath loved
us. Who can speak of it enough ?
* Rom. V. ro.
^
Cljapter xxvt).
ON THE ROSE OF SUFFERING,
[N the explanation of this subject
we have need to join the rose of
suffering to the rose of charity, —
that the rose of charity may be reddened in
suffering, and the rose of suffering may glow
with the fire of charity. For our Lover hath
loved us so much, that the ardour of His
charity has constrained Him to fall into the
redness of His Passion, and to deliver His
soul unto death, even the death of the Cross;
not a brief and passing Cross, but one which
lasted from the beginning of His life even to
the end of His most cruel death. For, as
we have before commended to your charity,
the Cross of our most good Jesus Christ was
not only for one day, but His whole life was
S 2
26o VITIS MYSTICA.
a Cross and a martyrdom. All, therefore,
that our Lord suffered in the days of His
Flesh, even up to the redness of His Passion,
belongs to the rose of suffering, although that
rose was specially reddened by the frequent
shedding of His_ most sacred Blood. And
since we cannot enumerate all that He
suffered, it should not seem tedious to us to
go over again the saving sheddings of that
Blood, in order that what are often comme-
morated may be more firmly imprinted on
the tenacious memory.
^
chapter rrrtJi*
ON THE SEVEN SHEDDINGS OF THE BLOOD
OF OUR VINE, JESUS CHRIST,
j E read of the first shedding of His
Blood in the Circumcision, when
His name was called Jesus, already
signifying by this mystery that, by the shed-
ding of His Blood, He was to be our true
Jesus, that is. Saviour. Let tender children,-
both boys and girls, hearken and understand;
and let the mature martyrdom of the innocent
Jesus be iippressed upon their minds. And
hence Isaias, speaking of the Nativity of the
same Jesus Christ, says : "-4 child is born to
us^ whose government is upon His shoulder ^^ *
The Cross which he signified by the name of
government, he adds immediately after the
nativity, because forthwith from the begin-
* Isa. ix. 6.
262 VITiS UYSTICA.
cing of His nativitT there sprang up at the
same time the suffering of the Cross. It is
no small part of the praise of the redness of
His Passion, that Our Saviour was bom in a
strange place, in the midst of winter, in the
middle of the night, in a stable of the inn, of
a poor humble Mother ; and though there '
was not there any shedding of His Blood,
yet even that followed in a short space of
time, at the interval of seven da]rs. O what
charity ! O what commendation of His
charity to us ! Hardly is bom the glory of
heaven, the riches of heaven, the delights of
heaven, our sweet Jesus; and behold coupled
with His recent birth the Cross's ignominy,
the Cross's pain, and the Cross's poverty ! But
the misery of the Cross He redeemed, [and
gave it its] true name of " government" For
by the Cross He subjugated the whole world
and hell as well, — He who reigned from the
wood,* the mighty Jesus. For the sake of
the Cross, to which He humbled Himself
and became obedient, God the Father hath
* Dominus regnavit a ligno. S. Justin Martyr and
othtT early Fathers maintained that the Jews erased the
words translated a ligno from "PsaXm-jtcv. \o.
SHEDDINGS OF THE PRECIOUS BLOOD. 263
exalted Him, and hath given Him a name
which is above every name : that in the
name of Jesus every knee should bow, of
those that are in heaven, on earth, and under
the earth.* Well fitted to Him, therefore,
at the first shedding of the Blood of that
most pure Lamb was this name of Jesus ;
because there it was that He began to shed
for our Salvation that Blood which in the
completion of our Salvation was to be all
poured out.
• Philipp. ii. 8 — 10.
^
Cfjapter xxxnii.
ON THE SECOND SHEDDING OF HIS BLOOD,
JHE second shedding of the Blood
I of Jesus Christ, by which the rose
il of His Passion is coloured, is found
in the Bloody Sweat of our kind Jesus pray-
ing in His agony. For thus says the Evan-
gelist : ^^And being in an agony ^ He prayed the
longer. And His sweat became as drops of
blood trickling doivn to the ground'** If all
the other sheddings of that most pure Blood
should cease, would not this alone be able to
redden our rose sufficiently ? Truly may my
wretched heart be rent and steeped in tears
of blood ; for behold my Creator for me is
bathed in Blood, and that not lightly, but it
is running down to the earth. Woe to thee,
wretched heart, that thou art not steeped
♦ tw I .".U^ xxii. 43, 4^.
SECOND SHEDDING OF HIS BLOOD. 265
and drenched with such a terrible sweat !
Look into the tribulation of that most meek
Heart, with which it was racked, when the
Sweat of Blood poured over the whole
Body from every part. The Body without
would not have streamed with such a great
and terrible sweat, if the Heart within had
not been broken with the anguish of sorrow.
^^ My heart is broken within w^,"* says the
Prophet. Therefore when His heart is rent
within, the skin of our Solomon is also rent
without. His Sweat of Blood is poured forth
upon the ground ; reddened is the rose of the
Passion and charity of Christ, the ruddy Jesus.
Behold how He is ruddy, yea, how alto-
gether ruddy. And this general effusion of
the Blood of Jesus is not without its mystery.
For He poured out a Sweat of Blood from
His whole body, who came to bear the infir-
mities contracted from our flesh and blood,
in order that it might suffice for the conva-
lescence and health of the whole body spirit
ually, the Church, that Sweat of Blood was
formed from every part of His body, who is
her Head, our Lord Jesus Christ We there-
♦ Jer. xxiii. 9.
266 VITIS MYSTICA.
fore are delivered from blood.* Thanks be
to God, the kind Jesus, the author of our
salvation, who poured forth most liberally
for us His own Blood ! Or else the Bloody
Sweat poured from the whole body of our
Head signified that in His whole Body
spiritual, which is the Church, the blood of
martyrs was to be shed, and thereby the
Church made ruddy.
♦ Ps. 1. 16.
^
chapter xxttiiiu
ON THE THIRD SHEDDING OF HIS BLOOD.
|HE third shedding of Blood was in
the tearing of His cheeks, of which
we have testimony in the Prophet,
in the person of the Crucified : " / gave my
body to the strikers^ and my cheeks to them
that plucked them '^^ And this some expound
as referring to the tearing of His cheeks,
caused by the nails of the impious Jews, and
others of the plucking out of our Lord's
beard. Both may have been the truth. I
believe that was not done without some
shedding of Blood. I see then, the sacrile-
gious hands of that most impious nation, not
satisfied with buffets and blows and spitting
upon the lovely Face of Christ, but even
» Isa. \. 6.
268 VITIS MYS TIC A .
daring to proceed to the tearing of His
cheeks, and drawing from that most sweet
Face Blood for the reddening of our rose. I
see the patience of that immaculate Lamb,
worthy of all wonder and imitation, with
which in all gentleness He offered His most
modest cheeks to be lacerated by the nails of
those shameless ones, that we might suffer
patiently, if ever for His sake confusion should
cover our face,* yea, even if any one should
smite us on the face for the sake of our sweet
Jesus.
♦ Ps. Ixviii. 8.
^
chapter xxxix.
ON THE FOURTH SHEDDING OF HIS
BLOOD,
||E may find the fourth shedding of
that most pure Blood on the Crown,
the Crown of thorns, not lightly im-
posed, but violently pressed upon the most
sweet Head of my Head, sweet Jesus. For
it was consistent with truth that they who
hated the Truth should seek, not only His
dishonour, but His torment also. And I do
not suppose that streams of Blood were
wanting here j and from that Head, crowned
in derision and in envy, they flowed down
upon both the neck and Face of our sweet
Jesus. For if they had not wished to inflict
pain as well as derision, they might easily
have plaited a crown of other branches or of
270 VITIS MYSTICA,
the twigs of some tree \ but that they might
show the stings of their disposition, Him
who is now crowned with glory and honour
they crowned then with the sharp points of
thorns, that most meek Lamb, sweet Jesus.
And though they crown Him in derision, yet,
ignorant and derisive as they were, they con-
fess Him to be a crowned King ; for it is the
prerogative of kings to be crowned. He is,
therefore, proved to be a crowned King by
those who knew Him not; though in the
thorns appears the malice of them that crown
Him. Morally, however, we are taught to
imitate our Head, our King and Captain,
our sweet Jesus. For if, by the perversity
of any wicked men, we are ever pricked
and derided ; when we behold our Head so
pierced and so derided, we cannot murmur,
we cannot shrink back from bearing with
all long-suffering and patience the few trials
which come upon us in this short life, that
we may be worthy members of our Head
and good warriors in following our Standard-
bearer's footsteps.
Ciiapter xl
ON THE FIFTH SHEDDING OF THE
PRECIOUS BLOOD.
|H£ fifth reddening of the rose is
found* in the cruel scourging of the
meek Lamb Jesus, thus red as a
rose. Oh in what abundance did that most
holy Blood from His stricken and scourged
Body drop dowa to the ground ! Oh with
what cruelty and foaming impiety, with what
foaming out of His cruel executioners, was
scourged our sweet Jesus, who came to de-
liver us from everlasting scourges ! " They
have beaten Me with scourges without a
cause," He says.* Truly without a cause,
unless perhaps those perverse wretches, who
held Thy Truth in a lie, judged Thy good
♦ Response to 3rd Lection in Office for Wednesday in
Holy Week.
272 VITIS MYSTICA,
works worthy of punishment ! Yet even here
we are morally instructed, that we may learn
to bear with equanimity the scourge of our
most kind Fathei>the sweet Jesus, who for
us unworthy so patiently endured the scourge
of the most wicked ones. What man ready
for the scourge, bom to labour, nourished
and brought up in sins, destined for the in-
heritance of the heavenly palace, which
receives none but the pure, what man would
not suffer the scourge when he sees the King
of all kings and Lord of lords, the sweet
Jesus, who did no sin, and in whose mouth
there was found no guile, broken with such
grievous scourgings ? Hear, O man foolish
and without wisdom, hear and learn, and not
only do not flee away, but even embrace dis-
cipline, lest at any time thou perish from the
right way,* and the Lord be angry, who
spared not His own Son, but delivered Him
up to be scourged for thee. His own Son by
nature, consubstantial with Himself, co-eternal
and impassible. He spared not from being,
for thy sake, bom in time and passible, from
being bruised with scourges, as it is written :
♦ Ps. ii. 12.
FIFTH SHEDDING OF HIS BLOOD, 273
" It pleased the Lord to bruise Him in infir-
mity,* And how shall He spare thee, His
son by adoption, when thy senses are prone
to evil? No. He will bind fast thy jaws
with bit and bridle, + so that at least vexation
may give thee understanding ; until thou art
forced to draw near to Him, who painfully
yet wholesomely scourgeth every son whom
He receiveth.J
* Isa. liii. 10.
f Ps. xxxi. 9 ; see V. 10. " Many are the scourges of
the sinner." % ^^' xii. 6.
^
Cfjapter rlt
ON THE SIXTH AND SEVENTH SHEDDING
OF THE PRECIOUS BLOOD,
She sixth shedding of Blood which
has reddened the rose of the Passion
is found most abundantly in the
clefts of the Nails. For who doubts that an
abundance of that sacred Blood flowed forth
from the Hands and Feet of the innocent
Jesus, pierced as they were ; yea, pierced
through and through? In the streams of
this Blood our Rose is empurpled; since
here indeed is found the most ardent charity,
here the most blood-red suffering. In this
greatness of sufiering may be contemplated
the greatness of His charity. Consider the
glowing of the rose of charity, the redness of
the rose of suflfering. Who ever suffered such
grievous, such shameful things ? It is God
LAST SHEDDINGS OF HIS BLOOD. 27S
who suflfers : and yet in no way for Himself
does He alleviate the hard wine-press of suf-
fering, who is wont in the case of His servants
to take it wholly away, or else to alleviate
or to shorten the strength of their torments.
He spared not Himself, who knows how to
spare His servants. You see the proof of
this in the gospel of S. John, where, when
they who had come to take Him said that
they sought Him, He added: "/a;wZ^"
whom you seek. ^^ If therefore ye seek Me^ Id
these go their way^* O ardour of most true
charity ! He — charity itself — manifests and
delivers up Himself to His raging enemies,
not sparing Himself, and asks [only] for His
servants that they may be spared ! And then
taken captive, f after a host of mockings both
by Jews and Gentiles, after many sheddings
of His Blood, our Saviour, the most gentle
Jesus, is pierced through both His Hands
and His Feet with the pitiless nails, and
fastened to the wood of the Cross.
Look well and gaze upon the Rose of His
• John xviii. 8.
t Lections iv. and v. in the Office of the Five Wounds,
or the 3rd Friday in Lent, are taken'from this Chapter.
T 2
276 VlTtS MYSTtCA,
Bloody Passion, how red it blushes in token
of His most ardent charity I Suffering con-
tends with charity. Suffering that it may be
more ardent, charity that it may be more red
[with Blood]. But by the ardour of charity
suffering is marvellously made red, for if He
had not loved, He had not suffered ; and, in
the redness of His Passion is manifested His
most great and incomparable charity. Foif
as the rose, shut up by the cold of the
night, when the burning sun arises it opens
out altogether, and stretching out its leaves
in redness displays its delightful glowing
[colour] : so the delicious Flower of heaven,
our most good Jesus Christ, who, for a long
time, by the sin of the first man, was shut up
from sinners as it were in the cold of night,
and did not impart His fulness ; then at last,
when the fulness of time had come, He was
opened out in every part of His Body by
the rays of burning charity, and the glowing
of the rose of His charity was resplendent
in the redness of His Blood that was shed.
See, then, how our most good Vine, the
ruddy Jesus, blossomed with this flower of
the rose. See His whole Body ! Where in
LAST SHEDDINGS OF HIS BLOOD. 277
it can you not find the flower of the blood-
red rose ? Look upon one Hand and upon
the other ; you may find the flower of the
rose in both. Look upon His Feet, both
one and the other; are they not roseate?
Look into the opening of His side, for not
even that is without its rose, although this
may be partially rosy because of the mixture
of water, since, as the Evangelist relates :
" When one of the soldiers with a spear opened
His side, there came out blood and water y*
For He it is who came by water, and not by
water only, but by water and blood, even the
most good Jesus Christ. + O most sweet
Lord and Saviour of all, good Jesus, what
worthy thanks shall I ever be able to render
unto Thee? From the beginning of Thy
life even to Thy most cruel death, yea and
even after Thy death, Thou didst shed for
me Thine own most precious Blood, and
Thou hast been careful to manifest the
ardour of Thy most excellent charity by
such frequent sheddings of Thy Blood ! Oh,
with what a vast number of leaves is Thy
rose adorned and multiplied! Who can
♦ S. John xix. 34. f i S. John v. 6.
278 VITIS MYSTICA.
count them all ? Reckon up the drops of
Blood shed from the most sweet Body of our
sweetest Jesus, and you will have enumerated
the leaves of His Passion and His charity.
For each of the drops of His Blood are the
leaves of the blood-red rose of His Passion.
But now let us pass on to other matters,
since .we have already spoken briefly of the
seventh shedding of our Lord's Blood, when
we were teaching about the opening of His
side, from whence came out blood and water,
by which we understand the Sacrament of
Baptism.
^
THE CROCUS OF ABSTINENCE.
Cftapter xliU
ON THE CROCUS OF ABSTINENCE IN
OUR VINE.
||E perceive that there blossomed also
on our Vine, the most sweet Jesus
Christ, the Crocus of abstinence.
He practised abstinence, not in order to
chastise His Body and bring it into subjec-
tion, lest perchance He should become a
castaway,* but that He might give us a
model and proof of the value of abstinence.
Just as, in His Circumcision and Baptism, to
which He submitted, not for His own cleans-
ing, for He was most clean and the Cleanser
of all, but that He might give us a model of
obedience and justice.! Undoubtedly He
had the virtue of abstinence, who is the King
• I Cor. ix. 27. t S. Matt. iii. 15.
28o VITIS MYSTICA,
of virtues, and beyond all His Saints past and
to come He excelled in denying Himself) not
of necessity, but willingly. Perhaps'an objec-
tion may be made to us from the words of the
same Lord our Saviour, speaking of Himself:
" yohn the Baptist came to the yews neither
eating nor drinking^ and you said: He hath a
devil. Again, the Son of Man came eating atid
drinking, and you say : Behold a man that is
a glutton and a wine-drinker, a friend of pub-
licans and sinners y* Behold the testimony
of the Truth, that John neither ate nor drank,
and that Jesus Himself both ate and drank !
Did John then, in the virtue of abstinence,
excel pur beloved Jesus ? By no means.
We must, however, notice that the virtue
of abstinence is of two kinds. One within,
in the mind ; the other without, in action.
And that which is in the mind is always to
be kept ; but that which is in action is to be
manifested according to circumstances and
times. Now S. John, who was mere man,
practised abstinence both in mind and body,
lest perchance he might be defiled. But our
true Man, Jesus, who could not be defiled,
♦ S. Matt. xi. i8, 19.
THE CROCUS OF ABSTINENCE. 28 1
used meat and drink, as occasion served, in
order that He might draw to the virtue of
abstinence, and to other virtues, those who ate
with Him. And do not imagine that it is at
all a greater virtue to abstain altogether from
meat, than to use the same meats in modera-
tion. For it is most difficult to observe a
perfect moderation in food, so as to take
nothing more than may suffice for nature,
and yet not to deprive nature of what is
needful. If then it happens that one has
with S. John the virtue of abstinence, so as
to practise it both in mind and act, let not
such an one condemn him who abstains with
our most perfect Jesus, that is, who practises
abstinence, according as times and persons
require — now insisting on it and now relaxing
it — for the benefit of his own body, or the
profit of his neighbour ; and yet in all cir-
cumstances observes all that ought to be ob-
served, so as always to avoid the charge of the
vice opposed to abstinence, that is, gluttony.
The extravagances of this vice are pointed
out in this verse : —
" Praepropere, laute, nimis, ardenter, studiose."
(Over hastily, daintily, to excess, ravenously, intently.)
282 VITIS MYSTICA.
1. They eat and drink over hastily who
anticipate the time of meals, out of mere
pleasure in it, and not obliged by necessity.
We read, in the " Lives of the Fathers,*' of
certain holy Fathers who anticipated the
usual time of taking food out of charity for
spiritual guests ; but then, eating as they did
in charity, they by no means considered that
they had broken their fast, so that even some
of them did not scruple after such a light
repast to celebrate Masses. Now, though it
would not be right for us to deduce an exam-
ple to follow them in this, since we are far
from their perfection, yet we may be sure
that they did these things without sin, for
they would never have done them but by a
true revelation of the Holy Ghost.
2. They eat daintily, who make use of
delicate meats, attracted thereto by mere plea-
sure. And these are not satisfied with the
natural flavour of flesh or fish, such as their
Creator has bestowed on them ; but in ways
contrary to nature they hanker after strange
flavours of spices and various sauces, in order
to give themselves an appetite for eating ;
and in this, they axe uol afraid of casting
THE CROCUS OF ABSTINENCE. 283
blame on the most good Creator of man in
His creatures, when they are manufacturing
flavours different to those which the Creator
of nature bestowed upon them. Oh, how
should a Christian man avoid flavours of this
kind, when he remembers that his most sweet
and most wise Lord made all things very
good, and none but the evil one has been
wont to change creatures that are truly good !
Has been wont, I say. Since sometimes to
use more dainty meats in order to remedy
bodily weakness, when the palate does not
fancy but refuses its food, is but a slight fault
or none at all.
Hence I speak to the shame of those, of
whom, as the Apostle says, " TTieir god is
tJuir belly, and their glory is in their shamej^*
of whom he also asserts weeping that they are
enemies of the Cross of Christ ; and imitators
of that most poor and most wretched rich
man, who used to feast, not once in a way
for the remedy of his health, but sumptuously
every day for his own pleasure. For this
cause, when he was buried in hell, he did not
deserve to obtain the favour of even a drop
♦ Philipp. iii. 19.
284 VJTIS MYSTICA,
of water to cool his tongue burning in the
flame,* [that tongue] which had been always
pampered with strange and superfluous deli-
cacies. He did not deserve to be refreshed
ii^nith the natural coolness of water, who in
his pleasures [of the table] had adulterated
the natural flavour [of meats]. To the shame
of these gluttons, I repeat, I shall not shrink
from recalling the opinion of a heathen, so
that a Christian may blush for his name, when
he is taught a lesson by an ignorant heathen
who is better than himself. A heathen, who
knew not how to reverence creatures through
the Creator, nor how to endure things bitter
to the taste for Christ ; for he either did not
know Him, or did not believe that for him
Christ on the gibbet of the Cross drank
the wine mingled with myrrh and gall ; but
yet, instructed solely by nature, this heathen
exclaims against the voluptuous : —
'• O prodiga rerum
Luxuries, numquam parvo contenta paratu,
Et quaesitorum terra pelagoque ciborum
Ambitiosa fames, et lautae gloria mensse !
Discite quam parvo liceat producere vitam,
Et quantum natura petat : non erigit aegros
♦ S. Luke xvi. 19, &c.
THE CROCUS OF ABSTINENCE, 285
Nobilis ignoto diffusus consule Bacchus,
Non auro gemmisque bibunt, sed gutture puro
Vita redit : satis est populis fluviusque Ceresque."*
That is, water and bread. This is in com-
plete accordance with that well-known and
true maxim : *^ Man's life is water and bread, ^^\
And still the most hardened faces of the
gourmandisers are not subdued by this shame,
even when smitten with the reproof and
teaching of the Truth itself, our most true
Jesus, and also of his Apostle, yea, even of
a heathen man, and they say : " We are
Christians." Yet they do not receive the
voice of Christ speaking in His Apostle, and
admonishing them, ** Make not provision for
the flesh in its concupiscences '^\ And hence it
frequently has occurred that while as yet their
♦ Lucan. lib. iv. vers. 373, &c. These lines may be
thus rendered, in default of a better translation: —
** Luxury, lavish of wealth, and never content with a little !
Craving tor savoury meats, the spoils of the earth and the ocean I
Ve who covet the glory of having the daintiest table !
Learn for how small a price your life may really be lengthened.
And instead of all that waste how little nature requireth. ^
*Tis not your generous wine, renowned for its age and its vintage.
Precious as gold or gems, that brings back health to the languid
But a pure and simple fare calls again the life that was ebbmg.
Bread suffices for food, and the popular drink is the river.**
t Ecclus. xxix. 27. "The chief thing for man's life
is water and bread, and clothing, and a house to cover
shame. '-
X Rom. xiii. 14. .
286 VITIS MVST/CA.
meat was in their mouth, the wrath of God
came upon them ; * and they who have passed
their days in the worst ends, in a moment
descend into hell; where the worm that
feedeth upon them dieth not, and the fire is
not extinguished, receiving instead of their
brief delicacies everlasting evils.f
3. What it is to eat foo much is familiar to
all. For he eats too much, who takes more
nourishment than may suffice to support
nature, especially if he does this knowingly.
Since it not seldom happens that a man,
looking forward to his labour, takes more of
ordinary food, in order that he may support
his labour; and then, from fear of sinking
under it, he goes beyond the measure of his
meal. And I suppose that hardly any one is
free from this sin. But such sins are, as soon
as they are detected, to be purged away by
frequent confessions, mingled with voluntary
abstinences. And in no sort of food is that
vice of excess in meat and drink to be ex-
cused. We read that ^^the sin of Sodom was
fulness of breads and abundance;'^ % and the
devil coming to tempt oiir Lord tempted Him
• Ps. Ixxvii. 30, 31. t S. Luke xvi. 25. J Ezech. x\'i. 49.
THE CROCUS OF ABSTINENCE. 287
with nothing else than with bread ; for he
knew that in undue taking of bread sin was
not wanting, since he deceived our first
parents, and through them all mankind, by
the eating of a single apple. However, in
common food the due limit is not so easily
exceeded, when the taste is not flattered, as
in meats daintily prepared, and in new-fangled
savoury dishes.
4. To eat greedily is to take meat or drink
with too great a longing; and this may
happen with common as well as with delicate
meats. We have an example of this in Esau,
who, attracted by the pleasure he took in
some common food, readily sold his birth-
right. For thus Genesis relates, that Esau,
coming out of the field, saw Jacob his brother
boiUng pottage of lentiles, and said to him,
" Give me of this red pottage^ for I am exceeding
faint, ^^ And when Jacob had made a bargain
with him about the selling of his first birth-
right, he ate voraciously of the pottage he
had longed for overmuch, and lost the dig-
nity of the first birthright. For he had too
greedily longed for the pottage of lentiles.
"Zi?, I die;' said he, ''what will the first
288 VITIS MYSTICA,
birthright avail tneV^* There is no doubt
that he greedily ate, when he got it, that
which he so greedily longed for. O Lord,
most merciful Jesus, have mercy on me a
miserable sinner, for I feel that I never pass
a day without some sin of this kind; and
grant that for such transgressions I may not
deserve to lose the dignity of Thy faith, by
which I am made Thy son ! We have, besides,
examples of the opposite virtue, such as Elias
and S. John the Baptist, those most holy men
who took no flesh at all, and we know that
by so doing they lost not a particle of merit
through the sobriety of their temperance.
5. To eat intently is to linger too long
over one's meat and drink. We speak of this
from experience. And would to God that we
had not experienced it, nor ever should do
so ! It is a common and usual occurrence,
that, when one has taken food such as
generally may and ought to suffice for his
needs, a new kind of pleasure arises, which
makes a man who is careless, and heedless
of the devil's snares, cleave to that food witb
such earnestness as though he had takei
♦ Gen. XXV. 29—34.
THE CROCUS OF ABSTINENCE. 289
nothing before, or as though after this he
was going to take nothing for many days.
But they who catch themselves out in this
form "of gluttony, may, by God's assistance,
easily resist it ; for its onslaught does not
last longer than the time taken in rising from
table, and the memory of that which was de-
sired with such longing vanishes away. There
are many, however, who do not regard such
fondness for eating as a sin, nor do they yield
credence to anyone who. suggests that it is;
for they are held in bondage by the damnable
habit of not resisting any desire which can
be excused by any shadow of a natural want,
and they put no bounds to their desire of
eating, until, in time, they leave off through
weariness. But a Christian man eats in order
to live : he does not live in order to eat, as
someone says. And so that verse of the poet
concerning the useless and the greedy suits
them well : —
*• Nos immerus sumus, et fruges consumere nati." ♦
(A numerous tribe are we, and our destiny is to eat fruit.)
But not so a Christian. He always rises
from table so as to have still some appetite
♦ Horat. lib. i. Epist. 2.
U
290 V/TIS MYSTICA.
for more, and he conforms that appetite
which would fain be filled with meats as a
grateful offering to the Lord Jesus, who for
our salvation was pleased often to be hungry
and thirsty. By these and other similar
reasons a man was once led to afflict himself
with such abstinence, that wasted with over
much privation, he fell into a long illness, so
as to be altogether incapable of being of use
either to himself or to others ; yea, he became
a burden to all, even to those whose burdens
he ought rather to have lightened. But who
teaches these follies ? What wise man prac-
tises them ? Such enthusiasts forget that
"Virtus est medium vitionim utrumque reductum." ♦
(Virtue is the happy mean
That checks each vice and steers between.)
For there is a middle course between eating
too much and abstaining too much; and
that middle course is virtue ) that is, to take
so much nourishment as that nature may not
be weakened, and yet not so much as that
vices may grow. And if a man cannot
altogether observe this middle course, yet he
can avoid swerving too much from the happy
* Horat. lib. i. Epist. i8.
THE CROCUS OF ABSTINENCE. 29I
mean. In other words, that he who eats less
than he ought should not abstain too much ;
and he who exceeds the due measure of
eating, should not exceed it too far; and
thus the body will not be pampered with
vices, but preserved in virtue.
The point in which the flower of the
Crocus signifies abstinence is shown by its
colour. For abstinence makes its votaries
sallow, like the yellow crocus flower. The
face cannot be rubicund with a stomach
given to abstinence. Again, the numerous
flowers of the Crocus point out many forms
of abstinence. For there is not only absti-
nence from meat and drink, but also from
sleep, from luxury, from clothing, and other
conveniences which are superfluously be-
stowed on the body, as baths, unguents,
musical instruments, and sweet songs, and
things of this kind, which corrupt men's
senses, and subvert their minds. Moreover,
some crocus petals are of a red colour, and
this signifies that charity ought always to
be mingled with the practice of abstinence ;
since, if without charity one should deliver
his body to be burned, it profiteth Kuxv
U 2
292 yiTIS MYSTICA.
nothing.* For there are some who, not for
the sake of the charity of God, but for the
sake of vain glory, afflict themselves by absti-
nence, as the Truth itself, our Lord Jesus,
shows, when He says to His disciples :
" When you fast ^ be not as the hypocrites ^ sad.
For they disfigure their faces, that they may
appear unto men to fast. Amen, I say to
you, they have received their reward" t Where-
fore ? Because they are not the true crocus
who lack the red leaves of charity, without
which no work is perfect. For charity is the
virtue of which it is said : " He who hath
one hath all ; and he who hath not this,
even that which he hath shall be taken from
him?"
♦ I Cor. xiii. 3. f S. Matt. vi. 16.
Cf)apter jrltiK
OH THE ODOUR OP THE FLOWERS OP
OUR VINE.
|ET US now come to the odour of
our Vine, and let us beg the same
sweetest Jesus, that He would deign
to breathe over our hearts the fragrance
of His perfume, that we may be able both to
feel and to speak sweet things of Him. But
what can we say of this perfume ? Wonder-
ful and priceless, beyond all that can be be-
lieved or thought, is this perfume of our
Vine. There have bloomed other branches,
— the Saints, — in whom, indeed. He Himself
bloomed : but assuredly those men were
wont to cry out to Him alone our Head, the
most good Jesus, as that spiritual spouse,
" Thy breasts are better than wine; smelling
sweet of the best ointments. Thy name is as
294 VITIS MYST/CA.
oil poured forth ; therefore young tnaidais have
loved Thee, Draw me after Thee; we will
run in the odour of Thy ointment s.^^* It is not
wonderful if the odour is above all price
which proceeds from this our flowering Vine,
if we diligently attend to its names, which
are J^esus, Christus^ Nazarenus, — Jesus,
Christ, of Nazareth. J^esus, as you know, is
interpreted Salutaris vel Salvator, — Saving
or Saviour^ — of which the Psalm speaks :
" Converte nos, Deus salutaris noster, — Con-
vert us, O God our Saviour." + And, again :
* Thou hast saved us from them that afflict
usJ^X Who that is in affliction does not
wish to be saved ? If you wish to be saved
and to be drawn by the odour of this saving
Name, which is poured out as oil, begin by
taking your delight in our most sweet Jesus,
and seek salvation with confidence in the
true Saviour. Imitate not those who are
delighted when they have done evil and re-
joice in the worst of things, in which they
imagine their salvation stands* But rather
imitate Her whose spirit rejoiced in God her
♦ Cant. i. I, 2, 3. t Ps. Ixxxiv. 3,
f Ps. xUii. 8.
THE SWEET ODOUR OF CHRIST. 295
Saviour,* and who drank in the odour of this
saving Name all the more sweetly, and felt it
the more perfectly, as she was nearer to Him
in faith, hope, and charity ; for she had con-
ceived in her womb His own self, true and
perfect God and Man, Jesus the Saviour.
She knew well how without carnal concu-
piscence He was conceived, how without any
pain He was bom of her, how He was
preached to the shepherds, adored by the
Magi, how He was nourished by her virgin
milk, and how He was glorified by Simeon
and Anna, ^he knew, I say, all these things,
and many more, that most faithful Virgin,
and with most perfect faith she followed the
saving odour of the true Saviour. And she
could not but hope in Him whom she knew
by most perfect faith had the power, the
knowledge, and the will to save all that desire
salvation. For as a man believes so he
hopes ; as he ho'^es so he loves. As, then,
this best of mothers was more perfect in
faith, so was she more strong in hope, and
more fervent in charity, casting all her care
on Him.
* S. Luke i. 47.
296 . VITIS MYSTIC A.
" Oleum effusumestnofnm ttmm* Thy name
is as oil poured forth." And why ? Because
with oil the sick are healed, the famished
are fed, the lamps have their light renewed.
Who is so sick, that will not be healed by
this saving oil, the Name of Jesus who bring-
eth salvation, if only he wills to be healed?
For so said the Saviour Himself to a sick
man who lay at the pool of Probatica : " Wilt
thou be made whole ? " And he replied :
" Sir, I have no man, when the water is troubled,
to put me into the pool.'' + O foolish man !
Behold the oil that maketh whole of Jesus
the Saviour, whose Name is as oil poured
forth. What hast thou to do with the water?
If thou wilt receive salvation, behold the
fountain of the oil of mercy, in which no one
hinders thee to be baptized ; and His Name
is as oil poured forth, that is manifested to
all nations, and sick anointed with this oil
are healed. When thou hearest and under-
standest the exceeding mercy of the most
good Jesus, who for thy redemption came
down from the Bosom of the Father to earth,
• Cant. i. 2. See S. Bernard in CanL, Serm. xv. 5.
t S. John V. 6, 7.
THE SWEET ODOUR OF CHRIST. 297
and redeemed Thee by His most merciful
Passion, how is it that there springs not up
in thee the certain hope that He willeth not
to lose thee, redeemed at so great a price,
yea whom He came down to redeem ? Al-
ready while thou art thinking this, hoping
thus, the oil of the Name of Jesus is poured
forth to thee. Anoint thyself, that thou may-
est be healed ; that is, hope in the mercy of
the Saviour, who saveth all that hope in Him.
Moreover, this oil feeds thee, if thou art
famished ; if thou art hungry, He is the Word.
In this Word of God, our most good Jesus,
thou findest what will satisfy thee, if thOu be
willing to incline the ear of thy heart to His
words and deeds. For whatever our sweet
Jesus said or did healeth the hungry soul.
If thou hunger after justice, thou shalt be
healed by the word of His mouth, who said :
^^ Blessed are they that hunger and thirst after
justice; for they shall have their fill*'* One
may also apply fire to oil; and this is highly
characteristic of this Name of Jesus ; since
by the power of His Name faith is confirmed
and charity is kindled. Few had faith before
* S. Matt. V. 6.
298 VITIS MYST/CA.
the pouring forth of this oil, or before the
preaching of Thy name, O good Jesus ; few
burned even with a little fire of charity, put
after that pouring forth behold how many
have been enlightened by faith ! How many
liave burst forth into flames of charity!
J^etiit odor em — it sent forth its odour,* that is
a good report, — the oil of Thy Name poured
forth, the oil of Jesus, and it opened the way
for Thee to be also Christ, that is, Anointed.
For so says the Psalm of Thee : " God, Thy
God, hath anointed Thee with the oil of glad-
ness above Thy fellows "\ Therefore is the
oil also ointment : for ointment is made of
oil and spices. Why, then, is it wonderful,
if this Vine sent forth an admirable odour,
since it is both anointed and flowering ? For
Nazarene is interpreted * flowering.'
Our Vine, Jesus Christ the Nazarene, —
that is. Saviour, anointed, and flowering, —
might well attract all who desire salvation,
glory, riches, or delights. Let all come to
this Vine. For J^esus will give salvation,
since He is the Saviour ; Christ will give a
kingdom in which are both glory and riches,
• Cant. i. II. t Ps. xliv. 8.
THE SWEET ODOUR OF CHRIST. 299
since He is anointed^ and this belongs pro-
perly to kings ; the Nazarene will, give de-
lights, since He is flowering. And what is
more delightful than the flower? But many
flowers — ^yea, all — even all the flowers of vir-
tues, are in our Nazarene, and by their deli-
cious odour He has drawn the whole world
after Him. They who come to Him for the
sake of humility follow the odour of His
violet ; they who come for chastity follow the
odour of His lily ; they who come for charity,
the rose of His Passion ; and they who come
for abstinence follow. the odour of the crocus.
From these virtues of our most good Jesus
Christ, preachers everywhere, as from most
precious ointment poured forth, have extracted
His perfume, and young maidens delighted
with His wonderful odour have run after the
anointed Jesus. Even still they run in crowds
crying out with all their hearts : ** Draw us
after Thee, that we may run in the odour of
Thy ointments"* knowing that [the grace to
do soj is neither of him that willeth, nor of
him that runneth, but of God alone that
showeth mercy. +
♦ Cant. i. 3. t Roni. ix. 16.
300 VITIS MYSTICA.
All the odours of all the virtues of our
anointed Jesus are surpassed by the odour of
Jesus crucified ; for there His perfection es-
pecially flowered forth, and from the flowers
of His Wounds He poured forth a priceless
odour. For when the alabaster box* of the
most pure virgin Body of our sweet Jesus
was broken, then was poured forth the oint-
ment of His most sacred Blood. The Soul
also itself, which was redolent with the oint-
ment of the sevenfold Spirit, was sent forth,
and the odour of our flowering Vine was
spread abroad and scattered, not only through-
out the earth, but even throughout hell ; and
the dead were raised to life, as indeed they
are every day raised both to bodily knd spi-
ritual life ; for the house of Christ, that is the
Church, is filled with the odour of the oint-
ment! of our Vine, flowering especially in His
Passion. The bag is torn asunder, the Body
of the Lord Jesus is rent, the grains of the
drops of Blood have fallen out, and they still
may be gathered up by the faithful in their
minds, and are gathered by those who come
near to the Cross in faith and devotion.
♦ See S. Mark xiv. 3. f S. John xii. 3.
THE SWEET ODOUR OF CHRIST, 30I
Most precious treasures and beyond compare
are the drops of the Blood of Jesus Christ.
fome hither, O faithful soul, and gather
up for thyself the remains of the banquet of
thy Spouse, crumbs full of grace, leaves of
roses. Behold in what abundance those drops
trickle both from the Hands and the Feet,
and also from the Side of our sweetest cruci-
fied Christ Jesus ! There is no disease of the
mind of which thou mayest not be healed by
these flowers. Only gather up the leaves of
the flowers of our flowering Jesus, the dew-
drops of His red Blood, and lay them up in
the chamber of thy heart as remedies.*
Their taste and their odour shall be for
wholesome medicine, driving away what
diseases there may be, and warding off those
that are about to come. Only take care
that thou never wish to be without them, for
they have the true name in every faithful
Christian mouth of Constant companions^
Drink in, therefore, with all the affection of
thy heart the odour of the true Vine, Jesus
♦ Literally " pills : " Constant companions.
t Sine quibus esse nolo, apparently tne name of some
favourite medicine, like ** Parr's Life Pills."
302 VITIS MYST/CA.
Christ of Nazareth, and delight thyself in
Him, even as His Heavenly Father delighted
in Him, so that He could truly say : " Behold
the odour of my son is as the odour ofaplen--
tiful fidd^ which the Lord hath blessed.^^*
Truly plentiful/ In whom dwelleth all the
fulness of the Godhead, in whom are hid all
the treasures of wisdom and knowledge, t
There is yet another reason wherefore the
Crucified gave forth such a fragrant odour.
The odour of the body of any animal while
living is little or nothing ; but when flesh is
applied to the fire, how sweet and how de-
licious a firagrant odour proceeds from it
every one knows. Let us therefore consider
what a fire was applied to the Body of our
Vine, and how great that fire was. Interiorly,
He burned with a conflagration of unbounded
charity, exteriorly, with the heat of His
Passion ; and thus Jesus crucified became a
most ' true, most pleasing, and most healthful
holocaust on the altar of the Cross. What
holocaust was ever like this ? None, indeed ;
for none is mentioned as so wholly burnt.
And if that is truly called a holocaust which
♦ Gen. xxvii. 27. f Col. ii. 3, 9.
THE SWEET ODOUR OF CHRIST, 303
is burnt whole, while yet the flesh alone burns
there, how much more truly may our Victim
be called a holocaust, since it burned within
and without with a completeness beyond
compare. S. Laurence also burned wholly,
both within and without, S. Vincent, and
very many others j but none like this Victim.
For who would venture to compare any tor-
ment with the burning heat of the furnace of
the Cross ? But we remember that we have
given many examples of it before. From our
Holocaust, the crucified Jesus, burning in a
manner beyond comparison, a priceless odour
went forth : and the Lord, even God the
Father, smelled a sweet savour,* and blessed
us, and turned away His wrathful indignation
far from us ; for peace was entirely restored,
and the Blood of our ruddy Jesus, ours as
well as His, is the security that ensures that
eternal peace. Many others also have.smelled
the sweet savour, and have come running
from the east and west, from the north and
south ; and to this Body, flourishing with its
sweetest odour, they are gathered together,
that they may satiate themselves with it, al-
* Gen. viii. 21.
304 VITIS MYSTICA,
though it remains entire, and have fulfilled the
word of the same most sweet Jesus, who says :
** Wheresoever the Body shall be^ thither will
the eagles also be gathered together,^'* But this
Flesh is not eaten raw, it is most thoroughly
roastedt with the double fire of His charity
and of His Passion. And hence, inebri-
ated with its delicious odour, not only men
of stronger natures, but even the tenderest
young virgins, run with all the affection of
their hearts^ and with all the powers of their
mind, to the delights of the Cross, to draw
from it their hearts' delight, as far as may be
in this present life, even the ointments which
flow out from our Holocaust, who bumeth
with so fierce a fire.
The odour of spiritual ointments, or the
bestowal of the graces, conferred by the Lord
Jesus on the Apostles after His Passion, have
added not a little to the delicate odour of
that burning Body. For before the Passion
the Spirit was not given, because Jesus was
not yet glorified. | But when the kind Jesus
had been humbled and exalted, the ointment
♦ S. Luke xvii. 37. f See Exod. xii. 9.
X S. John vii. 39.
THE SWEET ODOUR OF CHRIST. 305
of the Holy Ghost flowed down from the
Heady that is, from Christ, the Anointed,
upon the beard *^ that is on those who have
played the man, and been strengthened to
overcome in the Lord. And, not only upon
the beard of Aaron^ that is, not only to
Christ's Apostles was this unction given,
which was melted in the fire of Christ's Pas-
sion, that it might give forth the odour of a
good report through all the earth ; but // also
ran down to the skirt of His garment ^ that is, to
the lowest members of the Church, which is
as it were the garment of Christ. And the
Church has been so filled, and is still filled,
that even upon the Gentiles also is poured
out the grace of the Holy Ghost :t and they
perceive the odour of Christ, the spiritual
ointment, flowing down from the Supreme
Head of all ; and by it they become pure
young maidens ; so that they are drawn by
and love our Anointed One, and run in the
odour of His ointments. J
No wonder if they are greatly delighted
with the odour of our Vine. For it is two-
fold : one which proceeds from the ointment,
♦ Ps. cxxxii. 2. t Acts x. 45. { Cant. i. 3.
X
3o6 VITIS MYSTICA.
another from the flowers. And they scent
out and follow the sweet odour of Jesus, like
an animal, which is so delighted with the
smell of new-baked bread, that wherever it
perceives it, it follows even to its own de-
struction. Behold, " the living Bread which
Cometh down from Heaven^''"^' as He Himself
testifies, baked with the double fire of charity
and suffering. He scatters His odours far
and wide ! Who would not follow Him ?
The irrational animal follows the odour of
bread baked and about to be consumed :
shall not rational man follow the odour of
the twice baked Bread of Angels? Yea,
more foolish than animals are they, who do
not understand the odour and the honour of
that odoriferous Bread. Moreover, we cannot
pass over the reflection, that persons about to
make a sea-voyage, require bread that has
been twicebaked. And therefore he who
has known that he is [floating] on the great
sea of this world ; — which he cannot quickly
cross because it stretcheth wide its arms;
and because of the creeping things without
number;! it is perilous, for it also rages with
* S. Jolin vi. 51. f Ps. ciii. 25.
THE SWEET ODOUR OP CHRIST. 307
winds and storms ; — if he would be secure,
let him have this baked Bread, the most
mighty Jesus, in the ship of his cross, that he
may eat Him, adore Him, be refreshed by
Him, consoled by Him, and, in brief, that by
Him he may be delivered from all perils.
For if, as the Psalm says, ** There the ships
shall go i^^ that is, men on their crosses shall
follow Jesus, what ship has ever gone over
that sea so grandly as the ship of Jesus cru-
cified? But according to the sentence of
S. Paul, who says : ^^ I am crucified with
Christ ^\ let us also be crucified with Christ :
let us embrace His Cross, — yea, Himself on
the Cross, — with unfailing affection of heart ;
and let us delight ourselves in the lifegiving
odour of Jesus burning [with love], who says
of Himself: ^^ As the Vine I have brought
forth a pleasant odour : and My fiowers are
the fruit of honour and riches^ and My Spirit
is sweet above honey, ^^X Yea, I say, let us
delight ourselves with His odour, let us con-
» sole ourselves with the ointments of- His
graces, let us comfort ourselves with the
heavenly Bread, His own most pure Body.
♦ Ps. ciii. 26. f Gal. ii. 19. % Ecclus. xxiv. 23, 27.
3o8 VITIS MYSTICA,
And thus eating His Body, and drinking His
Blood that was shed for our salvation, we
may be able to taste it to our salvation ; and
may be permitted to see, through a glass and
in a riddle, that the Lord is most sweet ; so
that His own promise may be fulfilled even
in us, as far as possible in this present life :
" They that eat Me^ shall yet hunger : and
they that drink Me, shall yet thirst^' *,
♦ Ecclus. xxiv. 29.
:^
chapter vliti*
THAT FLOWERS [BEARING HONEY] ARE
TO BE SOUGHT AND FOUND ON OUR
VINE.
IJASTLY, let us consider that flowers
are delightful both to sight and
smell. Although they are not ac-
customed to be eaten, yet they are sucked
by bees, who make from the juice extracted
from flowers the sweetest honey. Now these
bees are figuratively, in my opinion, those
who have the knowledge and ability to raise
themselves up on the wings of contemplation,
and are able to leave their hives, that is the
care of their bodies, and tp fly over the garden
of delights, in which they find the treasures
and rich delights of all flowers. For this
garden is Paradise. And thus you have in
3IO VITIS MYSTICA.
the Canticle of love : Thy plants^ thy bud-
dings forth are a Paradise^ O Mary most
fruitful Virgin.* For this Paradise came
forth from her virgin womb, replenished with
every flower and every fruit. The fruits we
postpone for a time. But let us see, and read,
or rather suck the flowers of this Paradise.
And it is right that we should be now bees
such as know how to suck honey out of the
rock. For the garden and the rock are the
same, that is Christ. If then flowers are to
be sought for, where can they be better
sought, where more quickly found, than in
our most sweet Christ ? The flowers of His
virtues and of His wounds are manifest to
all. Behold He standeth with outstretched
arms, with His Body stripped and bare, with
hands and feet pierced through, with Head
bowed down ! Be strong now and raise thy-
self aloft, O my miserable soul ! and on the
wings of faith and hope betake thee to this
garden of charity, and collect together on the
one thing necessary all the attention of thy
mind distracted by such various objects, and
after the example of the bees' industry, make
• Emissiones tuts paradisus : Cant. iv. 13.
y£SUS THE PARADISE OF SOULS. 3"
for thyself the honey of devotion, and go up
to the Paradise of charit)^, drawing nigh to
that deep Heart;* for behold, He whom thou
seekest is lifted up and yet humbled. He
was not lifted up on the Cross that He might
be difficult of access, but rather that He
might more readily be found by all.
Draw nigh, then, with confidence to this
Paradise, recognise Him in the stretching
out of His arms, receive His affection which
is ready for thine embrace, and which in-
vites thee to His own, and which cries out
in a manner both pitifully and mercifully :
^^ Return, return, that we may behold thee A
Return from thine evil will, from thine evil
deeds, from obstinacy, from despair. Return,
I say, to Me, thou who hast turned away
from Me, that we may look upon thee with
the look of grace with which I looked upon
the woman who was a sinner, upon Peter,
and upon the [penitent] thief! Read Me,,
who am the Book of life, written within and
without, and understand what thou readest.J
* Ps. Ixiii. 7 : Accedet homo ad cor altum. See S.
Augustine's Comment, in the 2nd Noctum of the Office
for Holy Saturday.
f Cant. vi. 12. % Acts viii. 30.
312 VITIS MYSTIC A.
• Gather for thyself My flowers red with Blood ;
that thou mayest be able to enter the gate of
that Paradise, before whose doors are placed
the Cherubiras with the flaming sword turning
every way.* For the knowledge which thou
mayest learn of Me in fulness is able to re-
move the obstacle of the Cherubim. The
flowers of My Blood will draw out from that
turning sword those flames which are so
dreadful and full of terror for thee. Enter
then, O soul, that Paradise better than any
other paradise, now by the sole afl"ection of
thought, that hereafter in both soul and body
thou mayest be able to enter the Paradise
both of earth and heaven !"
This Paradise is not to be enjoyed hur-
riedly ; but one ought to hover over each of
the flowers of that Paradise, and suck [honey]
from the petals of every single flower, scat-
tering to the right hand and to the left their
streams and drops of Blood, and so one should
approach nearer to its inmost recesses. De-
votion and the grace of compunction and
tears, we may seek where we will : and we
must consider, how cruel are the fastenings of
♦ Gen. iii. 24.
JESUS THE PARADISE OF SOULS. 313
the nails I how bitter the tearing through of
the veins and sinews in the Hands of Him
who framed the heaven and the earth, and
who wrought salvation in the midst of the
earth !* And during the consideration of
these things we must repeat again and again,
^^ Restore to me the joy of Thy salvation : "t
like the bee, which in her flight ever gives
fortb a humming, and ceases not until she
enters into a flower, where she gathers and
sucks out the sweetness of the wished-for
honey. Oh how happy wilt thou be, if thou
shalt have been permitted to enter into the
bleeding flowers — I mean the Wounds — of
our flowering Paradise ! And, for even half
an hour, shalt be altogether freed from the
noise of this world and the onslaughts of.
temptations, and contemplating Him alone to
whom thou hast entered in, shalt be able to
taste and understand how good and how
sweet the Lord is ! % And thus also must we
linger over those Feet of His which are no
less rich in Blood, — no less than His Hands
are they also pierced through, and torn, drip-
ping with drops of Blood.
♦ Ps. Ixxiii. 12. t Ps. li. 14. J i S. Pet. ii. 3.
3 1 4 VITIS MYS TIC A.
Finally, we may draw near to the most
humble Heart of Jesus the most High through
the gate of His spear-stricken side. There,
indeed, is hidden an ineffable treasure of
charity greatly to be desired. There is new
devotion ever found. Thence is drawn forth
the grace of tears. There is learned gentle-
ness, patience in adversity, and compassion
for the afflicted. Especially is a contrite and
a humble heart found there. Jesus Himself
desires thy embraces : He waits that He may
embrace thee. His Head that should be
crowned with flowers is pierced with many
points of thorns, and He bows it down to
thee, that He may invite thee to the kiss of
peace, as though He said to thee : " Behold
after what fashion I have been formed, how I
have been pierced, how I have been slain,
in order that I may lay thee on My shoulders
— thee My sheep which had gone astray, —
and bring thee back to the pastures of Para-
dise. Make Me some return. Be moved
with compassion over My wounds : and put
Me, — such as thou seest Me now, — as a seal
upon thy heart, as a seal upon thine arm,*
* Cant. viii. 6.
JESUS THE PARADISE OF SOULS. 31$
SO th^t in all the thoughts of thy heart, and
in all the works of thine arm, thou mayst be
formed like unto Me, such as thou seest Me
now. I had conformed thee to the image of
My Godhead, when I created thee : I was
conformed to the image of thy manhood,
that 1 might reform thee. Thou, therefore,
who hast not retained the form of My God-
head impressed upon thee in thy creation,
retain at least the form of thine own man-
hood impressed on Me for thy regeneration.
If thou retainest not that which I created thee,
retain at least thyself as I created thee anew.
If thouunderstandest not what riches of virtues
I gave thee ih creation, understand at least
what miseries in thy manhood I accepted for
thy sake in thy regeneration, when I formed
thee again to richer delights than those for
which I formed thee first. For this cause was I
made Man and visible, that I might be seen
and loved by thee, whereas in My Godhead
when I was invisible I was not loved. Give thy-
self, then, to Me as the reward of My Incarna-
tion and My Passion : since it was for thee I
gave Myself both to be incarnate and to suffer ! "
O sweetest and most loving Jesus ! Father
3l6 VITIS MYSTICA,
of lights, from whom is every best gift and
every perfect gift,* mercifully look upon us
who humbly confess to Thee, and who truly
feel that without Thee we can do nothing.
Thou who gavest Thyself a ransom for us,
grant, although we are far from being worth
such a price, grant us so to render ourselves
wholly unto Thee, that, being conformed to
the image of Thy Passion, we may be re-
formed after that image which we lost by sin,
— even the image of Thy Godhead !
We must not omit to notice that, from the
juice of the flowers which they gather, bees
make their comb, that is, the wax which con-
tains within it the honey. What is the signi-
fication of this ? By wax, which is adapted
to receive the form of a seal, and to feed the
flame of a candle, if there be a wick in it,
understand a retentive memory. And this
wax contains within it the most sumt^ purify-
ingy and dear-dropping honey. Now we, if
we are truly spiritual bees, may from the
flowers of our Paradise of Nazareth, — that is,
of the flower-garden of Christ who is rich in
flowers, — ^we may compose for ourselves a
♦ S. James i. 17.
THE ROYAL SEAL OF THE CROSS. 3 1?
retentive memory, such as cannot be dis-
solved by any temptation. And that memory
may be adapted to receive the impression of
the seal, — that is, of Jesus crucified, — that
we have ever in our memory Him, who says :
" Put Me as a seal:' * The King's Seal is the
Cross. And if we bear this in the memory
of our heart, we may pass safely through
all the great King's dominions, which have
no end- This seal has the image of Jesus
crucified, graven with many a stroke, and
stamped upon the very seal of the Cross;
just as in seals the image of kings is stamped
by engraving. It has also a superscription,!
the title written by Pilate : " J^esus of Naza-
reth, King of the yews, — yesus Nazarenus,
Rex yudceorum:^ The spiritual meaning of
this superscription will be attained by any
- one who takes care to bear this seal of the
Cross imprinted on a retentive memory. He
will have yesus, that is salvation, which is
the first word in the superscription. Now
salvation, which is desired by all people of
sound mind, consists in three things, which
♦ Cant. viii. 6.
f Compare S. Matt. xxii. 20 with S. Mark xv. 26.
3l8 VITIS MYSTICA.
are expressed in three words, — [Nazarenus,
Rex, yudceorufn\. In this word Nazarenus,
which is interpreted * flowering,' understand
pleasure or delight, because the beauty of
flowers gives delight And hence in the
Book of Wisdom the pleasure of the luxurious
is expressed in these words : " Let no meadow
escape our riot : let us crown ourselves with
roses, before they be wither ed^ * In the word
Rex, riches are expressed. For kings are
accustomed to be rich, and more so than all
over whom they reign. In the word ytidce-
orum, glory is understood : because yudcms
is interpreted in one way, * He who glories.'
Therefore he who of his own will bears the
Seal of our King, Jesus crucified, will obtain
salvation, namely, the attainment of everlast-
ing pleasure, being made to drink of the
torrent of the pleasure of the Supreme King.f
He will also treasure up eternal riches in our
most good Jesus, in whom are hid all the
treasures of wisdom and knowledge. J And in
Him he will glory without end, for He is
high above all nations, and His glory above
the heavens. §
* Wisd. ii. 8. f Ps. xxxv. 9. % Col. ii. 3. § Ps. cxii. 4.
. JESUS IS HONEY IN THE MEMORY. 3l9
This wax also illuminates the house of our
heart, and feeds in it the fire of divine charity.
The wax of a retentive memory is understood
by the candle : if so be there is a linen wick
in it, that is, the exercise of spiritual labour ;
and this is signified by the linen wick, made
of flax, which is generally beaten out with
much labour, so as to be brought to any
usefiilness. If then we expend some labour
in calling to our remembrance the Passion of
Christ, we may have kindled and burning
within us the charity of Him, who illuminates
the darkness of our ignorance, and warms the
coldness of our sluggishness, so that we also
may be ready to suffer for Him and with
Him, who suffered first for us.
In this wax of our memory there ought to
be honey, that is, delight in the recollection of
the Cross ; for this is the sweetest honey.*
What is there so bitter that cannot become
sweet at the recollection of His lifegiving
Passion ? We read that the Hebrews, when
they went forth out of Egypt, came to some
exceeding bitter water, such as none of them
could so much as taste ; and yet when Moses
♦ See above, p. 316.
320 VITIS MY STIC A,
cast a tree into it, it was turned sweet,* so
that they drank of it with delight. By the
bitter water is evidently signified the bitter-
ness of any adversity ; into which the tree of
the Cross is cast, that is, when the Passion of
our sweet Jesus is considered, and then all
man's suflfering seems light in view of the
Lord's suflfering, which He was pleased to
endure for man, — He who is God and Man,
the Mediator of God and Man, our Lord
Jesus.
Again, it is /furi/ying honey . For, indeed,
there is nothing which so purifies our thoughts
from the assaults and defilement of all vices,
so preserves them in purity, as the constant
remembrance of the Cross and Passion of the
Lord Jesus.
It is also dear-droppit^ honey. + Because,
contrary to the natural tendency of other
liquids, in honey that which is clearest sinks
down to the bottom, and the impurities rise
up to the top. Now what is signified by this
sinking down, but the virtue of humility?
And this virtue is certainly acquired and
preserved in the remembrance of our Lord's
• Exod. XV. 25. t Descensivum.
yESUS IS HONEY IN THE MEMORY, 321
Passion; for no one can help being humbled,
when he remembers how the Lord of glory
was humbled for him. It would indeed be a
shameful thing for man, dust and ashes as
he is, by his own self-exaltation to rise up to
that height, where the angel, most perfect in
all knowledge and beauty,* could not remain,
because he lacked humility. Let us therefore
gather in the flowers of our Vine, the Lord
Jesus, such remembrance and such delight
as this; that ever keeping in memory the
wounds of our Crucified One, we may find
such delight in Him, who alone is sweet,
that by Him we may overcome all the bitter-
ness of this present life, may be purified
from every sin, and in our good works may
be continually preserved by the guard of
humility,
* Ezech, xxviii. 12, 15.
4?
C&apter x\%
ON THE ODOUR OF THE FLOWERS OF
OUR VINE,
IJT remains for us to declare, by the
assistance of our sweet Jesus, why it
is that all poisonous things are espe-
cially driven away by the odour of the flowers
of the vine. The signification of this is very
soon discovered, if we recognise what serpents
are figures of. Now what is said of serpents
may be understood also of other poisonous
reptiles. And by serpents what can we more
clearly understand than diabolical sugges-
tions ? Like serpents they glide unperceived
through the minds of men, and then suddenly,
if they are not recognised, they inflict deadly
bites on the incautious. This we understand
was prefigured by the children of Israel, who
THE GOOD ODOUR OF CHRIST, 323
were miserably destroyed by serpents in the
desert The Apostle gives the cause of this
destruction, when he says : " Neither let us
tempt God^ as some of them tempted Him^ and
were destroyed by serpent s.^^ But what is to
"tempt God?" Not to believe the Lord.
For they were upbraided with the vice of
unbelief, and therefore were slain by serpents.
And what is the desert in which they were
slain, but this world in which we are wander-
ing now, having by Baptism passed over as
it were the Red Sea, being delivered by our
Lawgiver, the Lord Jesus, from the bondage
of Egypt, by which before the grace of
Baptism we were oppressed ?
If, however, we were to consider the
matter diligently, we should find that almost
all vices arise from the vice of unbelief.
For who would seek the vain glory of this
world, if he perfectly believed that there was
another to come, a glory in the heavens that
fadeth not away, which eye hath not seen,
nor ear heard, nor have jentered into the
heart of man the things which are laid up
for the humble? t Think you [if he perfectly
♦ I Cor. X. 9. f I Cor. ii. 9.
Y 2
324 VITIS MYSTICA,
believed in this] that he would bend his mind
to the glory of this world, so uncertain and
transitory ? Never. But the assertions that
such men make, that they believe God, pro-
ceed from a kind of habit, because they see
and hear almost all the world holding
such a belief. But if the number of un-
believers were to increase, and the Name of
Christ could not be confessed without punish-
ment or without fear ; then you would very
quickly find these people openly saying with
their tongues what they now hold in their
hearts, and sCbjuring even in words Him,
whom they now scruple not to deny by their
deeds. It is the same with the avaricious,
who care not for heavenly riches ; with the
envious, who look not for the praise and
reward of charity; with the irritable, who
possess not their souls in patience ; with the
idle, who refuse to undergo temporal toils for
everlasting rest ; with the luxurious, who fix
not the eyes of their mind on heavenly
pleasures; and with the gluttonous, who
prefer their earthly banquets to that most deli-
cate Bread of angels. For if all these really
believed in those good things to come that
HEALING POWER OF FAITH, 325
are promised, they would never pant so
eagerly after earthly things. Hence, on
account of their unbelief they are given
over, not only to be wounded by temptation,
but even to be slain by these fiery serpents
with the injection of their poison — that is, by
the demons who are ministers of that great
and crooked serpent, the first deceiver ; who
deceive them and turn them after themselves,
and lead to everlasting burnings those whom
in this life they corrupt with the burning of
their evil suggestions.
Let us now attend to the remedy, by
which the vice of unbelief is corrected. The
Lord said unto Moses : " Make a brazen
serpent^ and set it up on a pole: whosoever
shall look upon it shall be healed of the serpents'
bites y^^ The mystery of this serpent the
Lord Jesus Himself took care to explain,
when He said: ^^ As Moses lifted up the
serpent in the desert, so must the Son of Man
be lifted up; that whosoever believeih in Him
may not perish^ \ Do you not see whither
♦ Ligno ificto : Numb. xxi. 8. The text differs from
the Vulgate,
f S. John iii. 14, 15.
326 VITIS MYSTICA.
we are brought ? At once to our kind Jesus
lifted up on the Cross, who is most excellently
compared to the serpent brazen and lifted
up. For the serpent is called death-bearer,
because by the suggestion of the serpent
death entered into the world. It is brazen,
because it is molten by the fires both of
charity and suffering ; red with the Blood of
the Passion ; and hardened like brass in the
resurrection, because He dieth no more.*
The lifting up of the [brazen] serpent is a
figure of the lifting up of Jesus crucified.
This is the serpent upon which unbelievers,
wounded by the evil spirits, are admonished
to look, and to be converted to belief if
they would be saved. For this serpent has
been transformed from Moses' rod.f By the
rod< the mark of royalty, understand God :
and by the serpent, at whose suggestion our
first parents incurred death, understand
mortal man. The rod was changed into a
serpent, when t/ie Word was made fleshy
* Rom. vi. 9.
t The author combines the rod of Moses, in Exod, iv.
2 — ^4, with the rod of Aaron, Exod. viii. 9 — 15, and jjos-
sibly the blossoming rod in Numbers xvii. 8 with the
brazen serpent : all these being types of Christ.
THE, Brazen serpent, 3^7
assuming that which He was not, yet remain-
ing what He was, that is God. As, then,
{the rod] which became a serpent devoured
the serpents of the Egyptian magicians, so
God made man brought to nought the sins
and the deceits of the enemies who suggest
them; especially, however, when He was
lifted up upon the Cross, when He displayed
the flowers of His Blood, when He poured
forth through the whole world the odour of
His flowers, in other words. His virtues, and
healed hearts that were wounded by all
kinds of vices.
Let us, therefore, also look upon the Face
of the brazen serpent lifted up, upon Christ,
if we would be delivered from the serpent-like
suggestions of the evil demons. To look
upon Him is to tend towards Him by faith :
and this is accomplished not by weak, but
by strong and perfect faith. The former are
those who confess with their mouth that
they are Christians, but by their deeds deny
it: and these I do not consider tend by
faith towards our kind crucified Jesus. We
may to some extent show this by a similitude.
For [such] faith is like wine which has only
J28 VITIS MYSTICA,
the colour of wine, but is far from having
the taste and strength of true wine. And
I do not sincerely believe that wine of this
description is' accepted by God, but [that
He requires wine] such as is commended in
the Canticle of Canticles, when the Bride-
groom Himself says to the spouse : " 77iy
throat is as the best wine,^^'"^ And she at
once replies : " Worthy for my Beloved to
drinks and for His lips and His teeth to
ruminated \ And after a few other words,
she says : ^^ I will give Thee a cup of spiced
wine^ and new wine of my pomegranates.^^ J
Behold what sort of wine will be pleasing to
our Beloved, and what will inflame Him with
love of us ! For the best wine is perfect
faith, when the judgment of the heart and
the confession of the mouth both agree
together. And that which is added, ^^ I will
give Thee spiced wine," is meant to indicate
faith spiced and exercised with the good
works of virtues. With such faith as this we
tend and hasten towards our kind God,
but not with faith feigned and destitute of
works, without which faith is dead. Let us,
♦ Cant. vii. 9. t ^^i<^' t Cant. viii. a.
TliE BRAZEN SERPENT. 329
therefore, give to our Beloved, our kind God,
the best wine of perfect faith, even wine
flavoured with divers spices of virtues ; and
so let us look upon the Face of Him who,
after the likeness of the brazen serpent, hung
upon the Cross for us. And as often as we
find ourselves wounded by the bite of any
serpent-like suggestion, let us run to the
Cross, and approach to that, which was once
the throne of the cross' shame, but now of
the highest glory ; and looking by faith and
hope and charity upon our most kind
Deliverer, by the death of our Serpent, who
destroyed the death of the old serpent, we
tnay ask and be delivered from the serpents'
bites.
Cliapter rftol
ON THE FRUIT OF OUR VINE; OR, CHRIST
SUFFERING AND CRUCIFIED FOR US,
||E have made a much more lengthy
discourse than we expected on the
flowers, and yet I trust our kind
Jesus, the best Leader and Teacher, has been
with us, both teaching and leading us. But
now, with the aid of the same Jesus, who
loves and directs His own even unto the end,
in whose hand are both we and our words, let
us bend our thoughts upon the fruit of this
same Vine, who was to redeem the expense
of the flowers with the profit of His fruits.
For the knowledge of the fruit of our Vine is
lifted up very high, and the slowness of our
feeble understanding cannot raise itself up to
it. In order, therefore, to cut short all pre-
THE FRUIT OF OUR VINE, 331
ambles, if we seek for fruit, first of all Re-
demption is planted in the earth [which the
Lord hath] blessed, in Mary, Virgin of virgins.
That true Vine, our sweet Jesus, appeared in
the Nativity, was pruned in His circumcision,*
was dug round by the snares t [laid for Him
by the Jews], was dug through by the Nails, J
was bound by manifold bonds, § blossomed in
His virtues, || bore fruit in His Passion, and
redeemed man, whom it was not fitting to
redeem in any other way.
You may, however, say : ** How can He be
said to have borne fruit in His Passion, when
a little before He was said to have blossomed
in His Passion ? Are blossoms and fruits,
then, the same? Or, did the fruit succeed
its blossom all at once without any interval
of time ? We do not see that done in the
natural order of things. For the blossoms
come first, and an interval of some time in-
tervenes, in order that the fruit may be brought
to maturity." We acknowledge that this is
true. But the subjects we have in hand are
not merely human, they are also divine j and
* Page 5. t Page 13. % Page 16.
§ Chap. iv. II Chap. xvi.
332 VITIS MYSTICA.
hence they do not follow in ever3rthing the
natural order, but the natural order rather
follows its own Creator. You will understand
this more clearly, if you would diligently con-
sider that in every kind of tree, when the fruit
begins to form, the blossom falls and perishes.
In the human race also, and in almost all
living creatiures, the fruit destroys the flower
of virginity. It was not so in the Nativity of
our Vine. For His most blessed Mother
brought forth her blessed Fruit without losing
the flower of her virginity, yea, by that won-
derful and most pure bringing-forth she was
adorned with greater beauty. Where is the
law, where the rights of natiure are done away ?
It is then no great marvel if, without any in-
terval of time, the flowers of our Vine do not
perish, and yet its most wholesome fruit
succeeds. His fairest Mother brought Him
forth without losing her virgin flower, and He
Himself brought forth the fruit of our Re-
demption, without the fading of the flowers of
His virtues. Neither is the accelerated ripe-
ness of the fruit without its meaning. For it
is well known that the ripeness of the fruit is
accelerated or retarded in proportion to the
THE FRUIT OF REDEMPTION. 333
increase or decrease of the heat. See, then,
the greatness of the heat, nay of the burning
[charity] in our kind suffering Jesus, and you
will not wonder at the acceleration of the
ripening of His fruit. Beyond comparison
He burned with the fire of charity within and
of suffering without, in order that He might
without delay produce the fruit of our
Redemption. That cluster of grapes was
produced, which was so longed for by all the
patriarchs and prophets and other just [men
of old] — namely, our Redemption. And the
Church, justly gathered not only out of those
who lived in the time of grace, but out of all
from the beginning of the world, congratu-
lates herself on the sweetness of this fruit
when she says of her Spouse in the Canticle
of love : ^^ I sat down under the shadow of
Him whom I desired: and His Fruit was sweet
to my palate'^ *
What wonder is it, if the Redemption of
the just from the devil's tyranny, from dark-
ness and the shadow of death, from the prison
of Hades, where they were shut up and de-
tained, their being brought back to Paradise,
* Cant. ii. 3.
334 VITIS MYSTICA.
and given in charge to the angels, — ^[if this
were sweet]? \Vhat wonder is it that the
presence of Christ was delightful and longed
for, when He had been expected and desired
for so long' a time? To those who are in
afflicting circumstances, the coming of a
deliverer is generally the more grateful, the
longer the affliction has lasted. And for how
long a time had Abel waited, the first of the
just, the first martyr, the first who by his own
suffering had prefigured his Deliverer ! How
long had Adam himself, and Eve, our first
parents — ^who even in Hades recalled to each
other's memory the joys of Paradise — ^how
long had they thirsted for that Redemption,
together with other holy and just persons who
hoped to be delivered ! With what bounds
they must have leaped for joy when that
Crucified One came, and the angels went
before Him and shouted: ^^ Lift up your
gates ^ O ye princes, and be ye lifted up, ye eter-
nal gates, and t/ie King of Glory shall enter
in /" * With what alacrity they must have
sung together, and broken forth into univer-
sal gladness in harmonious jubilees, and have
* Ps. xxiii. 7.
THE WOOD OF THE CROSS, 335
said : " Thou hast come, O long-desired One,
for whom we waited in darkness, that Thou
mightest lead out from the prisons them that
are bound ! Our sighs cried out for Thee :
our frequent lamentations required Thee.
Thou hast become the hope of them that
desire Thee : our grand consolation for ever ! "
Oh how sweet was the fruit of Redemption
to those who were in such long and bitter
bondage !
This is the fruit of which the Spouse speaks
in the Canticle of love : ** I saidy I will go up
to the palm-treey and will take hold of the fruit
tJiereof'^ " What is meant by * to the palm-
tree ? ' To His Cross, one part of which is said
to have been made of the palm-tree. For it is
reported to have been composed of four kinds
of trees : the cypress, the cedar, the olive,
and the pahn ; — the cypress in its depth, the
cedar in its length, the olive in its breadth,
and the palm in its height. And hence the
Apostle says : " That you may be able to com-
prehendwith all the saints what is the breadth,
and lengthy and height^ and depth A Now in
the Cross that piece of wood which was fixed
» Cant. vii. 8. f Eph. iii. 18.
336 VITIS MYSTICA,
in the earth is called the depth ; and on this
was the part that stood erect, to which the
back of our Lord was applied when He was
crucified, and which is the length of the Cross.
The beam that was placed across this, and
to which His Hands were fastened, is styled
the breadth of the Cross. And that which
was placed upon it by Pilate, on which His
triumphal Title was written, is called the
height. All these kinds of wood have also
each their mystical meaning, according to
their characteristics. The cypress signifies
fear or humility, and there is the root of the
Cross ; and humility is expressed not only by
its humble position, but also by its nature ;
for, it is said, the cypress drives away by its
scent serpents, that is devils, whose proper
character, pride, is driven away by the virtue
of humility. The cedar^ a tree surpassing
other trees in length, signifies the length of
the Cross, that is perseverance, or patience.
For it is esteemed for its natural strength,
since it is very durable, and of a nature that
it cannot be corrupted. The olive^ a tree that
)delds oil, by which are signified the works of
m^xcy^ typifies charity; and this tree has
THE FRUIT OF THE CROSS. 337
appropriately the breadth, of the Cross, be-
cause charity is broad, and it is enjoined to
be extended even to enemies. The pabiiy
however, a tree symbolising victory, excel-
lently signifies the height of the Cross, or
that hope is to be had from above, and is
not to be depressed into the depths. This
tree has on it the triumphal Title written, in
which the fruit of the Cross is found. For
Christ was crucified in order that He might
redeem man. And the word which says /
will go up to the palm-tree^ by a part of the
Cross signifies the whole Cross — and appro-
priately by the palm, on which is found the
Title, the sign of Redemption.
But some one may say : " You were going
to speak of the fruit of the vine, and you are
speaking of the fruit of the palm-tree. What
has the palm to do with the vine ? " To this
I reply : " The palm-tree signifies the Cross :
the vine Him who is crucified. Tell me,
then, Is the fruit of the Cross different from
that of the Crucified ? I think not. Then
also is the fruit of the vine and of the palm
one and the same." The Vine goes up to
the palm-tree, takes hold of the fruit of the
z
33S VITIS MYSTJCA.
palm-tree, not that fruit which the palm-tree
had of itself, but that of the Vine stretched
out upon the palm-tree. Wherefore, then,
does the Vine Himself say : ^^ I will take hold
of the fruit thereof^' and not rather '* of my
own fruit j" since the palm has fruit from
the Vine, not the Vine from the palm ? I
answer, Christ had not this fruit without the
palm-tree, yea it was even by the palm, that
is by the Cross ; for if Christ bad not been
crucified. Redemption had not been secured.
Therefore Christ took hold of the fruit of
the Cross, that fruit which He Himself has
wrought by the Cross.
This cluster hath many grapes; namely,
the fulfilment of Scripture, victory over the
devil, the glory of the Resurrection, the won-
derful exaltation of the Ascension, the sending
of the gifts of the Holy Ghost.
I. Of the fulfilment of Scripture our Lord
Himself gives testimony, when He says to
Peter : ''The Chalice which My Father hath
given Me, shall I not drink it ?"* ''How then
shall the Scriptures be fulfilled that so it must
he done? "+ And in another place : "All things
♦ S. John xviii. ii. f S, Matt. xxvi. 54.
i^ICTORY Ot^ER THE bEViL 339
must needs be fulfilled^ which are written in
the law, and in the prophets , and in the psalms
concerning Me,^^ *
2. The victory over the devil, although it
might have been accomplished in another
way, yet it was not fitting that it should in
any other way [but this].t For he trifles
greatly who imagines that the wisdom of our
God and Lord ordered anything, but that
which was most excellent. It was necessary
that he, who had overcome man by the tree,
should himself be overcome by man and by
the tree ; " ut unde mors oriebatur, inde vita
resurgeret; et qui in ligno vincebat, in ligno
quoque vmceretur " — (that from whence death
came, thence life might arise; and that he
who overcame by the tree, might also by the
tree be overcome). \ Now by this it is evi-
dent that [this victory must be accomplished]
by a Man who was God, and not by a simple
man ; for all men were liable to sin, and no
one could loose the bonds of others, who was
* S. Luke xxiv. 44.
t S. Anselm enters very fully into this question in his
Cur Deus Homo,
X Preface in Missa De Cruce,
Z 1L
34« yiTIS MYSTICA.
not able to loose himself. But Christ the
Mighty One,* who owed no debt to original
sin, in that by a singular prerogative of birth
He was conceived without carnal concupis-
cence, and He who alone was ** free among the
dead,*'\ alone could free the dead from death;
as saith the Apostle : " He needeih fwt^ as the
other priests^ to offer sacrifice for himself y first
for his own sitis, and then for the people s,'^ \
If, however, it be inquired, wherefore God
was pleased to deliver man by Himself rather
than by any other creature, we may truly
attribute this to His charity; and that He
might commend this charity of His to us, He
was not only incarnate, but He also died for
us. § Moreover, by this He gave us a pattern
of charity, that we should be ready, when
necessity requires, to lay down our lives for
our brethren, since we see our King hath laid
down His life for us. || There is also still a
further reasonable»cause wherefore we have
been redeemed by our Lord : viz. that it
would not have been fitting for us to be created
anew by anyone else than by Him, by whom
* Isa. ix. 6. f Ps. Ixxxvii. 6. J Heb. vii. 27.
§ Rom. V. 8, 9. II i.S. John iii. i6.
VICTORY OVER THE DEVIL, 341
we were created first. .For our new creation,
as we have often remarked above, excites us
to charity, even more than our original crea-
tion. If, then, we had been created anew by
another than Him, by whom we were origin-
ally created, we should have owed more to
our regenerator than to our Creator ; and so
should have loved a creature more than the
Creator,* and this would have been wholly out
of order. Hence, that He might stir us up
to love Him with all our heart, with all our
soul, and with all our strength, our most good
God hath bestowed upon us all that He
could in creating, and creating us anew, and
in the bestowal of His benefits no stranger
hath a part.
Let us, therefore, with all our desires em-
brace the fruit of our Redemption, and let us
often, nay without ceasing, call it to remem-
brance, and with the tongue of our under-
standing taste the sweetness that is hidden in
that fruit ; and let us store up in the vessel
of our memory the unadulterated blood of
this grape, — the Blood, I say, of our ruddy
Jesus. For He is made unto us Redemption,t
♦ Rom. i, 25. t I Cor. i. 30.
342 VJTIS MYSTICA,
because by Him we are saved and delivered.
By these flowers, and by this fruit, wherewith
she has been redeemed from the devil's
tyranny, the faithful soul is to be refreshed
continually, that she may not faint in this
weary wilderness, where she labours with-
out rest and without respite, sighing after
that land flowing with milk and honey, and
crying out with the spouse : " Stay me up
with flowers, compass me about with apples:
because I languish with love.^^- * She is not
ignorant of the nature and the dignity of the
fruit of her Vine, the Tree of life, Jesus
Christ. For sometimes she strews the bed
of her conscience with the flowers of the vir-
tues and of the Passion of her Spouse, and
she cries out to Him in the same Canticle
of love: ^^ Lectulus noster floridus, — Our bed
is flowery, \ — floavery, not with any other
flowers but Thine, O sweet Jesus ! Come,
then, and acknowledge Thine own flowers :
repose in the bed adorned with Thine own
flowers ! " With those flowers the spouse asks
to be " stayed up " by the friends of the Bride-
groom,! the preachers of the Word of God.
* Cant. ii. 5. + Cant. i. 15. J S. John iii. 29.
FRUITS OF REDEMPTION. 343
For she knows what virtue they have, what
effects they work in her, — these flowers called
to remembrance by the ministry of the Word;
how they strengthen her in the temptations
and perils of this life, and how they inflame
her desire after the heavenly country. And I
doubt not but that same spouse has been in-
troduced sometimes into the Garden of the
Holy Scriptures of her Bridegroom, where
doubtless she has found the Tree of life, the
true Vine, whose fruit she takes hold of
eagerly, turning it over and over in her mind,
and considering diligently and with clearness
of perception what precious fruit it is that she
has obtained from the ardour of her Beloved,
yea from her Beloved Himself. Such an one
infallibly feels how much love she owes to
Him, how much comfort and strength to over-
come all dangers she must surely derive from
that most fruitful spiritual draught, which
she has drawn from that much-loved Tree.
Hence it is, that she longs oftentimes to
call to remembrance these flowers, and this
fruit : because she prays to be stayed up with
the flowers that she may not fall, and to be
compassed about with the fruit that she may
344 VITIS MYSTICA.
not be moved. For she knows what virtue
they have, — the odour of those flowers, and
the savour of this fruit.
Now that which she adds, " because I lan-
guish with lavej^ is nothing else than that
the spouse, inflamed with desire after the
heavenly country, does not brook a long
delay. And hence, in the same strain, she
says : ** O daugJiters of yenisalem^ tell my
Beloved^ t/iat I afn sick witfi loveJ*^ * What is
that love so strong, and yet bringing on sick-
ness ? Is it not the love of which it is written :
" Love is strong as death ^ " t What sort of
strength is this, which brings on weakness ?
Let those reply, who have read the solution
of this question in the book of experience.
I said *of experience.* And why not *of
wisdom,' which has its name from savour?!
They, then, who have read in the book of wis-
dom — that is, they who have experienced the
interior flavour, — ^let them tell and teach us
what that love is, which, while it is strong as
death, yet makes lovers sick even to death :
for by the death of this body, and not before,
they are healed. They may indeed, in the
* Cant. V. 8. f Cant. viii. 6. % Safientia,—a sapore^
FRUITS OF REDEMPTION. 345
meantime, — while they remain in this mortal
life, or rather in this living death, — by the
flowers and fruits of their Beloved and their
desired One, they may be consoled, but not
satisfied ; until the day cometh for which they
long with the Prophet, saying : "/ shall he
satisfied when Thy glory shall appear'^ * And
in another place : " Thou shall fill me with
joy with Thy coimteiiance : at Thy right hand
are delights even to the end'^ \ Of this * right
hand ' it is elsewhere written : ^^His left hand
is under my head, and His right hand shall
embrace meJ^ \ And see how admirably this
authority agrees with what went before. The
left hand of the Beloved expresses the remem-
brance of His love, greater than which is
none, for by it He laid down His life for
His friends. § In the right hand is seen the
beatific vision of God, which He has pro-
mised to His friends, and joy in the presence
of the Divine Majesty. That visiQn of God
which alsomakethdivine,!! that incomparable
love of the divine presence, well deserves to
* Ps. xvi. 15. t Ps. XV. II.
X Cant. ii. 6. § S. John xv. 13.
II Deifica. See a S, Pet. i. 4; and i S. John iii. 2.
346 VITIS MYSTICA,
be attributed to the right hand, of which it
is delightfully sung, "^ Thy right hand arc
delights even to the endJ* That love of remem-
brance, and always to be remembered, is well
assigned to the left hand : that upon it the
spouse may lean and repose, until iniquity
shall pass away. Well, therefore, is the left
hand of the Bridegroom under the spouse's
head, so that upon it her head may lean and
be sustained, — in other words, that she may
have the intention of her mind bent upon it,
that she may not incline to carnal and worldly
desires ; for the corruptible body is a load
upon the soul, and. the earthly habitation
presseth down the mind that museth upon
many things.* Hence the same thing is
signified by the flowers and the fruit of our
Vine, and by the left Hand of the same
Spouse j but the healing of our sickness by
His right Hand.
They who have placed their hope and con-
fidence in no fading thin^, seek to be stayed
up with these flowers and fruit of our Vine,
and glory in not being sustained by any
other love. But that soul alone, who is sick
* Wisd. ix. 15.
FRUITS OF REDEMPTION, 347
of bodily and worldly cares for love and
desire of her Beloved, — ^yea, and even dies
of this love — she it is to whom is said :
** Who is this that conidh up from the
desert^ flowing with delights, leaning upon
her Beloved V '•• From the desert of this
world she goeth up, who hath bound her
heart with the Heart of her Beloved in the
bonds of that love, seeking those things
which are above, not those which are upon
the earth. + And hence she is flowing with
the delights of virtues, being anointed as with
ointment of divers spices, which she has
gathered from the Paradise of her Beloved,
following Him who suffered for her and left
her an example. | Hence it is also well said,
** Leaning upon her Beloved;^' not upon man,
for '* Cursed be the man that trusteth in man,
and maketh flesh his arrnf^ nor upon any
earthly things, for these she counteth all as
dung, that she may gain Christ. II Therefore
such a soul, — which now is stayed up with
the flowers and fruit of the true Vine her
Spouse, which now is sick even to death for
* Cant. viii. 5. f Col. iii. i, 2. J i S. Pet. ii. 21.
§ Jer. xvii. 5. || Philipp. iii. 8.
348 VJTIS MYSTICA,
love of Him, sscymg with holy Job : ^^I have
dofie with hope, I shall now live no longer/'^
— such a soul, I say, will merit hereafter to
be embraced in an ineffable manner by the
most sweet right Hand of her Spouse, and to
be satiated with the fruit of everiasting glad-
ness, when her sickness will not only be
healed, but also increased. For the sickness
of her intolerable desire will be healed by
the most glad fruition of her Beloved whom
she desired, and yet that same desire will not
be taken away, yea, it will be increased. Only
then it will be no longer sickness, but the
absence of weariness, when the longing shall
be fully satiated with the longed-for Object ;
and the satiated one shall learn in satiety to
long still, and desire shall generate satiety,
and satiety shall bring forth desire by a mu-
tual generation which shall never end, and
which cannot be explained. But let us now
return to our grapes.
3. There is a third grape in the cluster of
our Redemption, the Resurrection of our
Lord. And who can unfold the amount of
sweetness that this grape had, and has still ?
♦ Job vii. i6.
6L0RY OF The RESUI^JRECTION. 349
Let a man lay up, if anyone can, in his
heart the unspeakable greatness of His most
blessed and most sad Passion. ]Let him see
with what desperation of grief were stricken
the hearts of those lovers of the suflfering
Jesus. Let him behold the lamentations of
those faithful women who forsook not our
sweetest Jesus on His way to the place of His
Passion, when He carried His own Cross,
and when He breathed out His most sweet
SouL Let him especially look upon her, —
then a weak Woman gazing, now the empress
of the world, — the Mother of our Lord, how
sharp a sword of sorrow pierced through her
soul ! Let him see the whole fabric of the
world sympathising with its Creator, and
shrouded in black darkness. Let him be- .
hold, I say, these things, and then add on to
this mighty tempest the calm serenity of the
Third Day, and the unhoped-for gladness of
the most glad Resurrection; and let him
think over more at length, with what exceed-
ing joy they received their Lord rising again
from the dead, whom they had seen dying
with such intense sadness. See with what
delight He hath, in His Resurrection, recom-
iS6 U/T/S MYSTICA.
pensed the disciples for that sadness of theirs
at the most holy Supper of His last eating
with them, at which He said : "/ will not
drink from henceforth of this fruit of the vine,
until that day when I shall drink it new with
you'^ ♦ Behold, the true Vine hath now risen
again in glory, and He eateth and drinketh
with the same disciples, doubtless with the
greatest joy, and to some who doubted He
offered Himself to be both seen and handled !
And let not anyone imagine that He rose
again for the joy of the disciples only. Yea,
for us also and for the whole world He rose
again, and pronounced those blessed, who
though they do not see, yet believet that He
suffered for our sins and rose again for our
justification. By this we are taught, that if
we shall be partakers in the suffering, we
shall be also in His resurrection ; % and that
we may not doubt that our mortal bodies
shall be raised in the glory of the resurrection,
since we believe that our Head hath risen
again, who was condemned to the most shame-
ful death. ** For as in Adam all die, so also
* Si Matti xxvi. 29. f S. John xx. 29.
t Rom. vi. 5.
ioy OF THE Ascension, 35 1
in Christ all shall be made alive"'' For
Christ, the firstfruits of them that sleep [hath
risen first] ; then they that are of Christ, at
His coming, + and after the example of Christ
rising again, they also shall rise again to glory
never more to die.
4. The Ascension is also another grape in
the cluster of the Redemption wrought by the
Passion. It is a sweet grape, containing in
itself a vast store of sweetness, causing joy
both in heaven and on earth. For who can
doubt that great joy was caused to the disci-
ples, when they saw Him penetrating as Man
into the heavenly places ? They stood gazing
up into heaven with both mind and heart,
and they could not contain the joy of their
souls j but with the voice of jubilee they con-
gratulated their Lord on His way4 Without
a doubt heaven also rejoiced ; all the choirs
of angels came to meet their Lord empurpled
with the state-robe of our flesh, and with the
loftiest praises welcomed the supreme Con*
queror. If at the coming of a single just
man or martyr all the augdic choir rejoices,
* I Cor. XV. 22. t Ibid. v. 23.
X S. Luke xxiv. 52, 53.
352 VITiS MYSTICA.
how exceedingly must the spirits of all the
angel ranks have exulted at the coming of
their own special Emperor? Irian's under-
standing fails before the magnificence of this
praise and joy. Nevertheless, we also may
rejoice, and wonder as we call to mind the
sweetness of this grape ; in loving contempla-
tion we may suck its juice, and rejoice in the
Holy Ghost for that a portion of our flesh is,
in our sweetest Lord, seated on high in the
supreme throne of the most Holy Trinity.
And we too may strain our minds, as far as
we can, after Him and in Him, supplicating
Him m^the spirit of humility that He would
deign to draw us after Him, that we may run
in the odour of His ointments,* and may
deserve to be brought in to that cellar of
wine,f that supreme store-room of spices, that
inner Holy of Holies, whither Christ Himself,
our Head, is gone before.
5. The fifth grape of our cluster is the
Mission of the Holy Ghost Who can ade-
quately explain the most delightfiil wine of
this grape ? Wine, I say, and, if you like it
better, new wine. For no sooner had the
♦ Cant. i. 3. f Cant. ii. 4.
THE NEW WINE OF THE SPIRIT. 3S3
Holy Ghost been received by the Apostles,
and by those who with them were waiting for
Him, than they were inebriated, and they
conceived a good word, and spake in divers
tongues the wonderful works of God.* Be-
fore, they hid themselves for fear : now, they
ran out abroad. They no longer feared the
many waters of the raging populace, for they
were burning with the fire of charity. Then,
for certain, did they experience the truth of
that which is written : " Many waters cannot
quench charity^ neither can thefidgds drown //."t
For the floods of the powers [of evil] arose
against them, the waters of multifddes of
people came in torrents, the winds and storms
of threatening words blew; and yet the fire
of charity was not quenched, yea, it was
even augmented. The Apostles " went from
the presence of the Council^ rejoicing that they
were accounted worthy to suffer reproach for the
name ofyesusTX The fire of charity was aug-
mented, for many more were set on fire by
their preaching, and burned with the same
gladness which consumed them. But what
said the Jews who disbelieved all these good
* Acts ii. 4, II. f Cant. viii. 7. \ Acts v, 4»x..
354 17775 hfYSTICA,
things ? They said : " These men are. full of
new wine,'' * liars and ignorant as they
were, yet they said the trnth. For they were
filled H-ith that most noble wine of the charity
of God, — ^yea, with God who is charity, — ^in-
flaming them to love and fortifying them
against fear. And hence, as new wine does
not allow itself to be confined in a vessel,
unless it has a vent by which it can burst
forth, so [in bursting forth] from these men's
hearts through their mouths the new wine of
the Holy Ghost manifested itself, as they
spake with marvellous eloquence the wonder-
ful works of God. The draught of this new
wine, far fi-om checking, only stimulated their
tongues ; that that verse of the poet might
be found true : —
" Foecundi calices quem non fecere disertum?"f
(Whom has not the fruitful bowl made eloquent ?)
The fruitful and glorious Chalice of the
Lord has indeed inebriated them ; since, as
the Apostle says : ** The charity of God is
poured forth in their hearts, " J But our words
seem to be contradicted by the words of
S. Peter, who was made so bold with a
* Acts ii. 13. ir Hoi.» lib. i, Epist. 5. % Rona. v. 5.
THE NE W WINE OF THE SPIRIT, 35S
draught of this new wine, that now he no
longer feared, not merely any words of any
woman, as before, but not even the words of
princes. He put himself forward in the midst
of the crowd, and said^ that the disciples were
not drunk with wine. But let us hear his own
words distinct and clear : " For these men^^
he says, ^'' are not drunken, as you suppose'^ *
For they are not drunken with new wine of
earth, as you thmk, but with the Spirit from
heaven. Let us also, beloved, draw deep
draughts of the most glad wine of this grape.
Even if we have not wherein to draw,f viz.
a vessel of understanding, let us run with
full confidence to our provident and only
Creator, whose workmanship we are, and let
us pray Him to form in our soul a vessel
capable of holding this most sweet new wine j
so that, receiving our Consoler, the seven-
fold Spirit of grace, we may escape the mani-
fold snares of our adversary, the tempter ;
and may put the feet of our affections into
the fetters of wisdom, \ so that, being bound
in the bond of charity with Wisdom Herself,
we may unceasingly and unweariedly run after
* Acts ii. 15. t S. John iv. 11. % Ecclus. vi. 25.
3S6 VITIS MYSTICA,
her, until we attain to the fulness of her
savour ; and there no longer through a glass
and in a dark manner, but face to face, we
shall see our King in His beauty,* and know
even as we are known. +
Here, I think, we ought to notice that the
fruit of our Vine is both eaten and drunk.
For the grape is chewed, but the wine which
is contained in the grape is drunk : and there
is pleasure in both ; but in the wine, both the
pleasiure and the utility are of longer duration :
and this seems to me to appertain to the
enjoyment of this cluster of which we have
spoken. For in the life that now is, we chew
these grapes, when we discuss with the teeth
of our understanding the delight and utility
of our Redemption ; when we turn over in
the consideration of our hearts the power of
the Resurrection, the glory of the Ascension,
and the utility of the coming of the Holy
Ghost, as grapes in the mouth, and from
these sometimes there comes a certain glad-
ness in our heart. But this gladness shall be
full, when time or the change of times shall
have ceased, — when we shall no longer eat
* Isa. xxxiii. 17. f i Cor. xiii. 12.
THE FRUITS OF REDEMPTION. 357
these things, but drink them, and obtain from
them an everlasting gladness beyond all price*
For in eating there is a certain labour ; but
that which is drunk, is taken in without
trouble. And hence in eating the delight,
whatever it may be, of whatever kind, or
however great, is not perceived without the
body ; but this body is always a load upon
the soul.* But by draughts, quaffed without
trouble, are signified the joys of that place
and of that time, in which there shall be no
longer any more mourning, nor crying, nor
any sorrow, for all these shall have passed
away.f And He who standeth fast from eter-
nity, — ^who for us, that we might not pass away
as a shadow, t became as one that passeth
away,§ — He shall minister to us|| [this new
wine]. There, no longer with labour and fear
and the hindrance of the body of this death
shall we eat^ but with great delight we shall
drink the wine of our Redemption. And such
shall be the nature oi that noble wine, that
the more we drink, although we shall be
satisfied, yet the more we shall thirst,^ won-
♦ Wisd. ix. 15. f Apoc. xxi. 4. J Job xiv. 2.
§ Jerem. xiv. 8. || S. Luke xii. 37. ^ Ecclus. xxiv. aq.
A X 2
J58 VITIS MYSTICA,
d^ing at and praising without end and with-
out intermission the marvellous goodness of -^^
our Redeemer, which He was pleased to show
towards us in the fruit of our Redemption.
See now if this difference between eating
and drinking be not set forth to us in words
of the Spouse in the Canticle of love, where • i:
He says : ** Eat, O friends, and drink, and be pirs??J^^
inebriated, my dearly beloved,'' * He first ex- ^ ''^
horts us to eat, and this indeed belongs to the
life that now is, in which, as we have said,
contemplation is mingled with the labour of
action. But in the life to come, which has
no action, we shall thoroughly enjoy delights
as from a wine-cup, for we shall drink and
be inebriated with the abundance of the
bouse of God, and drink of the torrent of His 1
pleasures.! Then shall we recognize clearly I
how exceeding dear we are to our King and
Spouse ; when all the water of labour and '
earthly activity shall be changed into the wine
of divine contemplation, and all the water-
pots shall be filled even up to the brim. For
all shall be filled with the good things of the
house of the Lord, when those longed-for
* Cant. V. I. f Ps. XXXV. 9.
THE FRUIT OF OUR VINE, 359
nuptials of Christ and His Spouse the Uni-
versal Church shall be celebrated ; and we
shall drink in supreme gladness of heart, and
all shall cry aloud to the Lord, and say:
" Thou hast kept the good wine until n&w,^**
However, we admit that this gladness is
also signified by eating, since it is written :
" that you may eat and drink at My Table
in My Kingdom; " t although the explanation
of the authority above mentioned may be
extended also to this passage.
If anyone asserts that it would be an un-
worthy thing, if so great a Vine, so laborious
and so laboriously cultivated, should produce
only one cluster of grapes; such an one
may, if he will, call those clusters which
we have called grapes, and add to each of
them a multitude of grapes. Nevertheless,
we may with reason find even here innumer-
able clusters on our Vine, if we choose to look
at all the churches, all the monasteries, all the
congregations that there are in the Universal
Church. Who has produced these clusters, but
our Vine? For Christ and His Church are one
Vine, as they are one Body. Each congrega-i
* S. John ii. 7, 10. f S. Luke xxii. 3a
360 VITIS MYSTICA,
ttoa is a particular cluster. And the grapes
express the individuality of the persons com-
posing these congregations; and not inappro-
priately, as it appears to me. For by the out-
side skin of the grape is expressed the body;
by the pulp, the bones ; and by the juice is
figured the soul, or the blood, which is the seat
of the soul. At a man's death his soul is forced
out of his body, as the wine is pressed out of
the skin ; and if it be found worthy, it is
conveyed into the royal cellar of the heavenly
Paradise, that it may be a joy to the heavenly
King and to His guests, the blessed ones,
who are called and who have come to the
nuptiils of the Lamb. * For the Spouse Him-
self also drinketh His own wine of His Vine
and His vineyard, the Church, of which He
is Himself the Head. He drinketh also Him-
self of the most pure blood of grapes : in
other words, the souls of Saints pressed out
and separated/rom their bodies in the wine-
press of the Cross, in labour and thirst, in cold
and nakedness, in many vigils and in other
spiritual exercises. He shall drink these, that
is, He shall delightfully incorporate them into
• Apex:, xix. 9.
THE FRUIT OF OUR VINE, 3^1
Himself, and bring it to pass that, being made
one Spirit with Him, they shall with Him
and in Him from henceforth rest from all
their labours.* Let them fear and take heed
to themselves, those rotten grapes — I mean
false brethren, perverse Christians — who
have within them, not wine but poison, who
refuse to be pressed in the winepress of the
Cross, and are not in the labour of men.f
Let them take heed, while there is time, that
they be not cast forth to the swine, that is
to the devils, to be devoured ; for into the
King^s wine-cellar there is no way save
through the winepress of the Cross.
There was something left for lis to say on
the second crop of flowers on our Vine, and
on their fruits, according to that which is
written : " And 7ny flesh hathflmvercd again —
et refloruit caro mea^^X and this no one can
doubt is spoken of the Resurrection, the fruit
of which will be the glory of the second
resurrection. But we had rather leave our
reader thirsty than wearied, and so we put a stop
to this discourse; being ready to amend it, to
* Apoc. xiv. 13. t Ps. Ixxii. 5. % Ps. xxvii. 7.
362
VITIS MYSTICA,
cut off from it, and to alter it, if in any part
we have said anything contrary to faith, and
contrary to the Holy Scriptures. And in all
things we humbly render thanks to Him, who
by His gratuitous grace hath taught us, who
openeth the mouth of the dumb, and maketh
eloquent the tongues of infants, to whose
Name we consecrate anew the beginning and
the end of this little work, even our most good
and most sweet Jesus. Amen.
LAUDETUR JESUS CHRISTUS IN SiECULA,
AMEN.
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