Revelations of St. Bridget

Revelations and Prophecies Imparted to St. Bridget


Book Six

Chapter Sixty-Five B

    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".

   


Revelations and Prophesies Imparted to St. Bridget of Sweden
Book Six: Chapter Sixty-Five B