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Chapter 101

Of a kind of practice, in the denying of our own will; and of the obedience that we own to our Superiors; which is a way, how to obtain the abnegation of our will; and how a superior is to carry himself, with his subjects.

Now because we cannot get up to the top, if we begin not below, I do advertise thee, that to the end thou mayst arrive to the height of denying thy will, in greater matters; thou must accustom thyself to do it in things, that are small. Not to rest therein, but to pass on, by them, to such others, as are of more importance. Do not perform, or say, yea1 or think, any thing with consent, which may be directed to the end, of performing thine own will, & pleasure. But, as soon as thou findest thyself, carried with much mind to any thing; let that serve thee for a rule, that thou art not to do it. For2 exterior things, ought not to take, and carry thee prisoner to them; but thou, with3 Christian liberty, art to bring them home, to thyself. Before thou eatest, thou art to4 mortify, any appetite which thou mayst have to gluttony; and ordain thy meal, as an act of obedience to God, who commandeth thee to eat, for the maintenance of thy life. So before thou go about any business of gain, thou art first to mortify thy covetousness; and then, to go about thy business, because God commandeth it, towards the relief, either of thine own necessities, or of thy neighbours. And by these examples, thou mayst learn how to put away the propriety of thy will, in all things; and to do them because God, or thy Superiors, command them.

Remember, that this is the manner, wherein those old Fathers of the wilderness, did breed up their disciples; depriving them of that, which they desired; and making them do that, which they misliked; to the end that they might wholly grow to an abnegation of their will. And such persons, as they had satisfaction of, in this particular, they hoped would arrive to perfection; and of others, they had an ill opinion; as thinking, that they, who would fail in trifles, would do it more, in greater matters. For a will, which is accustomed, to do what it hath a mind unto in things of little moment, will find it to be very rebellious, when in greater matters, it should contradict itself. I would therefore have thee, abase thyself; and become subject to5 all creatures, as S. Peter saith; and be content that any one might pass over, and tread upon thee, and contradict thy will; and use thee like a handful of dirt. And whosoever shall assist thee most in this; him love, and be grateful to him; because he helpeth thee to overcome thine enemies, which are thine own opinion, and thy will.

Make therefore account, that6 thy Abbess, is thy mother whom thou art to obey, with profound humility, and without being weary. And be not as some are, who in taking a kind of gravity upon them grow unruly, and cast off all that obedience, which they own to their parents, and Superiors; not submitting themselves to them, even whilst they are in house together. Yea some do part house, without leave; and all, under pretence, of serving God; whereas indeed there is nothing more contrary to that, than the thing which these persons do.

Christ7 our Lord, was obedient to his Father, both in life and death; and so also, did he obey his most holy Mother, yea and S. joseph also, as is related by8 S. Luke. And let no man think, that without obedience, he shallbe able to please him, who was so great a friend to this virtue; as that rather than lose it, he would lay down his life, upon a Cross. And do not wonder, that I so earnestly recommend obedience to thee; For as the greatest danger that thy state is subject to, is, that thou art not in religious clausure; so unless thou provide well for thyself, by denying thine own will, & to be subject to another's, thou wilt have added one danger to another; and it will go ill with thee in the end; for9 thy security must consist in the renunciation of liberty. Do not therefore content thyself, with obeying thy parents only; but do it also, to the rest of the house, who are thy elders. And if perfectly thou wilt be obedient, obey also thy inferiors; so that yet the government and order of the house, be not disturbed thereby. But yet if there be a necessity, that thou shouldst command exteriorly, at least, hold thyself for inferior, in thy hart.

And for the doing of this with the more courage; remember, how our sovereign Lord, & Master, did10 kneel down to the ground, as if he had been an inferior, and subject to wash the feet, not only of them that loved him; but of him who employed those very feet being washed, to give up, into the hands of death, that very man who had washed them, with11 so great humility, and love. Call this passage many times to mind; and let the word, which then he said be rooted in thy soul; If I, being your Lord, and Master, have washed your feet; how much more ought you to wash the feet of one another? And so love thy inferiors, which are in thy house, as if thou wert their Father or Mother; and labour for them, as if thou wert their slave; taking the impertinency of their conversation, the superfluity of their speech, yea and the injurious works of their hands, with patience. Be not humble towards them who live abroad, and proud amongst them whom thou hast at home. Practise virtue with them, whom thou hast under thine eye, and near at hand; and make trial of thyself at home; that thou mayst know how to converse abroad. And remember that holy woman, S. Catherine of Sienna, who was instructed by God; and whose life I desire that thou shouldst read; not to make thee covet her revelations, but to breed in thee an imitation of her virtues. For although her parenas, did hinder her in the way which she had taken, towards the service of God; she did neither trouble herself, nor abandon them. They cast her out of her little Oratory, where she used to perform her devotions; and they appointed her to serve in the Kitchin. But because she humbled herself, and obeyed them, she found God in the12 Kitchen, as well, or better, then in her Oratory.

Do not torment thyself, if at the time when thou hast a mind to pray, thy parents, or13 Prelates would have thee do somewhat else. But offering that desire of thine to our Lord, do that which is enjoined; by thy Superiors, with much humility, and peace of mind; being confident, that in obeying thy superiors, thou obeyest God; it being so apppointed by him, in his fourth commandment. Neither yet, is it forbidden hereby, but that, with humility, thou mayst beseech thy parents, to allow thee some retired place, & some vacant time for thy spiritual exercises. And first having begged it of our Lord, have thou so firm a trust in his goodness, that whether it be granted thee or no, it shallbe all for thy profit, if thou take at from the hand of God, with14 obedience, and peace of mind. And as for thy parents, they shall give account to our Lord, of that which they command thee, and it shall be no superficial account. But thou art not to consider that; let them look to it; for, as S. Ambrose saith, It is a favour of God, and full of profit, for a man to have a son, or daughter, who will serve his divine Majesty, in state of Virginity; with contempt of the world, by a particular vocation to a spiritual life.

Footnotes

  1. There is great difference between a bare thinking; & a thinking with consent. ↩

  2. An excellent truth, & which enricheth that soul, by which it is faithfully put in practice. ↩

  3. This is another manner of Christian liberty then that of Protestants. ↩

  4. A direction full of profit, and fit for practise. ↩

  5. This doctrine is very high and hard; but it is most true. ↩

  6. He speaketh here to such as are religious, professed by vow. ↩

  7. The admirable obedience of Christ our Lord. ↩

  8. Luc. 2. ↩

  9. Neither will all this serve, unless extraordinary recollection be used withal according to the judgement of this Author in diverse places of this book; & of S. Ambrose, S. Hierome, and all the Fathers. ↩

  10. joan. 13. ↩

  11. The ineffable humility and chaof our Lord jesus. ↩

  12. God is every where the rewarder of humility. ↩

  13. He seemeth here, to mean the Ghostly Father. ↩

  14. Two parts, worth the labouring for. ↩

Chapter 103 of 115