Editor's nore: This chapter has 37 paragraphs. We have broken it into three separate sections to be posted today, tomorrow and the next day. The next chapter we have is Chapter Ninety-Three.
Section B: Our Lord Jesus Christ teaches Saint Bride how active life and contemplative ought
to be kept through the example of Mary and Martha; and first, of contemplative
life.
Also, Mary ought to give out two flames, one in private, another openly: that
is, to have double humility; the first in the heart, inwardly, the other outwardly. The
first is that Mary thinks himself unworthy and unprofitable in all goodness, and that
he prefers not nor exhalts himself in his own conceit above any person; and that he
does not desire to be seen and praised, but that he flees from all pride and
haughtiness, desiring God above all things and following his words. If Mary send
out such a flame in his deeds, then shall his heart be lit with charity, and all
contrary things that come to him shall be overcome and easily endured.
The second flame must be in the open; for if true humility is in the heart, it
ought to appear in clothing and to be heard in the mouth and to be fulfilled in
deeds. True humility is in the clothing when Mary chooses cloth of less price, from
which he may gain warmth and profit, rather than cloth of more value, of which he
might be proud and show off. For cloth which is cheap and is called by men vile
and abject is truly fair to God because it provokes humility. But that cloth which is
bought with great price and is called fair is foul to God; for it takes away the
fairness of angels, which is humility. Nevertheless, if Mary is compelled by any
reasonable cause to have better clothing than he would want, be not troubled
therefore; for by that shall his reward be greater.
Also Mary ought to be meek in mouth, speaking humble words; fleeing from
vain words and such as cause laughter; being careful of much speech; not using
subtle nor pretty words; nor professing his own will or words before the
comprehension and feeling of those who are better. And if Mary is praised for any
good deed, he should not be exalted thereby with pride, but should answer thus:
'Laus sit deo qui dedit omnia', that is, praising God who gave all goodness. For
what am I but dust before the face of the wind; or what good comes of me, earth
without water? And if he is criticized, he should not be downcast but answer thus:
'It is appropriate; for I have so often offended in the sight of God and not done
penance for which I should earn greater torment. Therefore pray for me that by
enduring temporal reprimands, I may escape everlasting ones'.
If Mary is provoked by wrath to any misjudgment of his fellow Christian, he
must be prudently careful of any indiscreet answer; for pride is often associated
with wrath, and therefore it is wholesome advice that when wrath and pride come
about, that he hold his lips tightly together until he can ask for help from God for
endurance and patience; and until he may be advised what and how to answer; or
until he may overcome himself. For then wrath is quenched in the heart and men
may answer wisely to those who are unwise.
You know also that the devil is greatly envious of Mary; and therefore if he
may not stop him by breaking God's commandments, then he stirs him to be easily
moved with great wrath, or else to the dissoluteness of vain mirth, or else to
dissolute and playful words. Therefore Mary must ask for help from God that all
his words and deeds may be governed by God and addressed to God. Also Mary
must have meekness in his actions, that he does the right not because of earthly
praise; that he attempt nothing new, that he be not ashamed of being humble; that
he flee singularity in his works, that he respect all; and that in all things he consider
himself unworthy.
Also Mary ought rather to sit with the poor than with the rich; rather he should
obey than be obeyed; rather to be silent than to speak; rather to be alone solitary
than be constantly amongst the great of the world and among his worldly friends.
Mary must hate his own will and think always on his death. Mary ought not to be
idle, nor complain, nor be forgetful of the justice of God and of his own affections.
Mary must be fervent in confession, careful concerning temptations, desiring to live
for the right and for nothing else but the praise of God and that the health of souls
be increased and enlarged.
Therefore, if Mary, who is thus disposed as I have now said, be chosen by
Martha, and obeying, for the love of God takes the rule of many souls, there shall
be given to him a double crown of reward, as I show you in a parable. There was a
certain lord of great power who had a ship filled with precious merchandise, and
said to his servants: 'Go to such a harbour, and you shall gain much for me, and
glorious fruit. If the wind rises against you, work hard and do not become weary;
for your reward shall be great'. Then the servants sailed away.
And the wind became strong, and tempests arose, and the ship was grievously
battered. Because of this the ship's captain was exhausted and all despaired of their
lives. And then they agreed to come to any harbour that the wind could blow them
to, and not to the haven that the lord had assigned to them. When one of the
servants who was more loyal than the others heard this, he wailed and out of
fervent love and zeal that he had for his lord, he violently seized hold of the
steering board of the ship and with great strength he brought the ship to the harbour
the lord desired. Therefore this man who thus manfully brought the ship to the
harbour is to be rewarded with more singular rewards than any other.
It is the same with a good priest who for love of God and salvation of souls
takes charge of the steering, not paying heed to fame, for he shall be doubly
rewarded: first, because he shall be partner of all the good deeds of those whom he
has brought to the haven; second, because his joy and bliss shall be increased
without end. And so shall it be against those who desire fame and responsibility; for
they shall be partner to all the pains and sins of those that they have chosen to
govern. Second, for their confusion shall be without end.
For the priests who desire fame are more like whores than priests. For they
deceive souls with their evil words and examples; and they are unworthy to be
called either Mary or Martha, unless they make amends with penance.
Fifth, Mary ought to give his guests medicine; that is, delight and comfort
them with God's words. For to all things that ever happen to him, whether they be
joyful or burdensome, he ought to say: 'I will this; whatever God wills, I will do;
and to his will I am readily obedient; though I should go to Hell'. For such a will is
medicine against evil things that occur to the heart, and this will is delight in
tribulation and a good restraint in prosperity. But because Mary has many enemies
he must therefore make his confession frequently. For as long as he remains in a
state of sin and could have confessed and is negligent and takes no heed, then is he
rather to be called an apostate before God than Mary".