Of the excellencie of the vertue of Humilitie, and of the neede wee haue thereof. CHAPTER I.

DIscite à me quia mitis sum, & humilis corde, & inuenietis requiem animabus vestris. Learne of me, saith Iesus Christ our Sauyour for I am milde and humble of hart, and you shall finde rest for your soules. Totae vita Christi in terris per ho­minem, quem suscipere dignatus est, disciplina morum fuit, sed praecipue humilitatem suam imitandam proposuit, dicens. Matt. 11. Discite à me, quia mitis sum & humilis corde. The [Page 2] whole life of Christ our Lord on earth, was ledd for our instruction, and hee was the Master and teacher of all the vertues, but especially of this of humilitie, which hee desired cheifely, that wee should learne. And this consideration alone, may well serue to make vs vnder­stand, both the greate excellencie of this vertue, and the greate neede alsoe which wee haue thereof; since the sonne of God himselfe came downe from heauen to earth, to teach vs the practise, and to ma­ke himselfe our instructour therein; and that, not onely by word of mouth, but much more particularly, by his actions. For indeede his whole life, was an exam­ple, and liuely patterne of Humilitie.

The glorious S. Basill, goes discour­sing through the whole life of Christ our Lord, euen from his birth, and hee obser­ues and shewes, how all his actions ser­ued to teach vs this vertue, in most parti­cular manner. Hee would needes (saith the saynt,) be borne of a mother whoe was poore, in a poore open stable, and be laid in a manger, and be wrapped in mi­serable clo [...]ts; hee would needes be Cir­cumcised like a sinner, and fly into Egipt like a poore weake creature, and be bap­tised amongst Publicans and sinners, like [Page 3] one of them. And afterward in the cour­se of his life, when they had a minde to doe him honor, and take him vp for their king, hee hidd himselfe; but when they put dishonor and afronts vpon him, hee then presented himselfe to them. When he was celebrated and admired by men, yea and euen by persons whoe were pos­sessed with the deuill, hee commaunded them to hould their peace; but when they thought fitt to reproach and scorne him, hee held his peace. And neere the end of his life, that hee might leaue vs this vertue by his last will and Testa­ment, hee confirmed it by that soe admi­rable example of washing his disciples feete, as alsoe by vndergoeing that soe ignominious death of the Crosse. S. Bernard saith, Exinaniuit semetipsum, vt prius praestaret exemplo, quod erat docturus verbo. The sonne of God abused and dimi­nished himselfe, by taking our nature vpon him, and hee would haue his whole life be a patterne of humilitie soe to teach vs by actions, that which hee would alsoe teach vs by words; A strange manner of instruction. But why Lord must soe high a maiestie be abased soe Low? Vt non apponat vltra, ma­gnificare se homo super terram. To the end that [Page 4] from henceforth, there may not soe much as one man be founde, whoe shall once aduenture to be proud and to exalt himselfe vpon the earth. Intollerabilis enim impudentia est, vt vbi sese exinaniuit maiestas, vermiculus infletur, & intumescat. It was euer astrainge bould­nes, or rather a kinde of madnes, for a man to be proud; but nowe (saith the saynt) when the maiestie of God hath humbled and abased it selfe, it is an in­tollerable shame and an vnspeakeable kinde of absurditie, that this little wret­ched worme of man, should haue a min­de to be honored and esteemed; That the sonne of God who is equall to the fa­ther should take the forme of a seruant vpon him, and vouchsafe to be dishono­red and abased, and that I whoe am but dust and ashes, should procure to be val­ued and admired.

With much reason, did the Sauyour of the world, declare that hee is the mai­ster of this vertue of Humilitie, and that wee were to learne it of him, for neither Plato, nor Socrates, nor Aristotle did euer teach men this vertue. For when those heathen Philosophers, were treating of those other vertues of Fortitude, of Tem­porance, and of Iustice, they vere soe far­re [Page 5] of, the while, from being humble the­rein, that they pretended euen by those very workes, and by all their vertuous actions, to be esteemed, and recommen­ded to posterity. It is true, that there was a Diogenes and some others like him, whoe professed to contemne the world, and to despise themselues, by vsing mea­ne cloathes, and certaine other pouerties and abstinencies; but euen in this, they were extreamely proud, and procured euen by that meanes, to be obserued and esteemed, whilst others were despised by them; as was wisely noted by Plato in Diogenes. For one day, when Plato had in­uited certaine Philosophers, and amōgst them Diogenes to his house, hee had his roomes well furnished, and his carpetts laid, & such other preparations made, as might be fitt for such gests. But as soone as Diogenes entred in, hee began to fou­le those faire carpetts with his durtie fee­te, which Plato obseruinge, askt him, what he ment. Calco Platonis fastum, saith Diogenes; I am trampling, saith hee, vpon Pla­toes pride. But Plato made him then this good answere, Calcas sed alio fastu insinua­ting thereby, that the pride wherewith he trode vpon Platos carpetts, was greater [Page 6] then Platos pride in possessing them.

The Philosophers did neuer reach to that contempt of themselues, wherein Christian Humilitie consists, nay they did not soe much as knowe Humilitie, euen by name, for this is that vertue which was properly, and onely taught by Christ our Lord. And S. Augustine obser­ues, how that diuine sermon made by our Sauiour in the Mount, began with this vertue, Beati pauperes spiritu quoniam ipsorum est regnum caelorum. Blessed are the poore of Spiritt, for theirs is the kingdome of heauen. For both S. Augustine, S. Hierome, S. Gregorie, and other Saints affirme, that by poore in spirit, such as be humble, are vn­derstood. Soe that the redeemer of the world, beginns his preaching with this, he continues it with this, and he ends it with this. This was hee teaching vs all his life, and this doth he desire that we should learne of him; Discite à me, non mū ­dum fabricare, non cuncta visibilia, & inuisi­bilia creare, non in ipso mundo mirabilia face­re, & mortuos suscitare, sed quoniā mius sum, & humitis corde. Hee said not (as S. Augusti­ne obserues) Learne of mee not to create hea­uen and earth, learne of mee not to doe wonder­full things, and to woorke miracles, to cure the [Page 7] sicke, to cast out diuells, and to reuiue the dead; but learne of mee, to be meeke and humble of hart. Potentior est enim & tutior solidissima humilitas, quam ventosissima celsitudo. Better is the humble man whoe serues God, then hee whoe works miracles. That other way is plaine and safe, but this is full of stumbling blocks and dangers.

The necessitie which wee haue of this vertue of Humilitie is soe greate, that without it, a man cannot make one stepp in spirituall life. The glorious S. Augusti­ne saith, Nisi humilitas omnia, quacunque be­ne facimus & praecesserit, & comi [...]etur, & consecuta fuerit: iam nobis de aliquo bono facta gaudentibus, totum extorquet de manu super­bia. It is necessarie that all our actions be very well accompanyed, and senced by humilitie, both in the beginning, in the middle and in the end thereof; for if we be negligent neuer soe litt­le and suffer vaine complacence to enter in, the winde of pride carries all away. And it will helpe vs little, that the worke in it selfe be very good, nay rather in good works wee haue most cause to feare the vice of vaineglorie and pride. Vitia quippe caesera in peccaus, superbia vera etiam in vectè factis timenda est, ne ilia quae laudabiliter facta sunt, ipsius laudis cupiditate amittantur. For other [Page 8] vices haue relation to sinns, and wicked ob­iects, as Enuy, Luxuriousnes, and Wrath, which carry a kinde of ill superscription vpon them, to the end that wee may take heede the­reof; whereas pride is euer treading as it were, vpon the heeles of good workes, that soe it may destroy them. Superbia bonis operibus insidia­tur, vt pereant. A man went prosperously sayling with his hart raysed vp towards heauen, because at the beginning of the action, he had addressed it to the glory of God, and behould, when suddenly there comes a winde of vanitie and casts him vpon a rocke, by procuringe to make him desire to please men, and to be cele­brated and esteemed by them, taking so­me vaine contentment therein, and the­rewith the whole busines sincks. And soe both S. Gregory and S. Bernard say very well. Qui sine humilitate vertutes congregat, quasi in ventum puluerem portat. Hee whoe assembles any other vertues without hu­militie, is like a man whoe carries a little dust or ashes against the winde, in which case the same winde, will be sure to scat­ter, and carry it all away.

That Humilitie is the foundation of all vertue. CHAPTER II.

SAinct Cyprian saith, Humili­tas est sanctitatis fundamentum. S. Hierome, Prima virtus Chri­stianorum est humilitas; S. Ber­nard, Humilitas est fundamen­tum custos (que) virtutum. They all say, that hu­militie is the foundation of sanctitie, and of all vertue. And S. Gregory in one place, calls it the mistris and mother of all vertue; and he saith alsoe in another place, that it is the Roote and very of springe of vertue. This me­taphor and comparison of the Roote, is very proper, and doth very well declare the properties and conditions of humili­tie. For first S. Gregory saith, that as the roote sustaines and supports the flower, and when the Roote is pluckt vp, the flower doth instantly dry and wither, soe euery vertue whatsoeuer is instantly lost if it perseuer not in the Roote of Humilitie. But as the Roote which lyes [Page 10] vnder ground, and is trampled and tro­den vpon, hath noe beautie or odour in it, and yet the tree receiues life from thence, iust soe the humble man is bu­ried, and disesteemed, and disgraced, and seemes to carry noe lustre nor brightnes in himselfe, but is cast a side into a cor­ner, and forgotten, and yet this very thing is that, which conserues him, and makes him thriue. But with all, as to the end that the tree may be able to growe and continue, and beare much fruite, it is necessarie that the roote lye deepe, and how much the more deepe it is, and mo­re couered with earth, soe much more fruite will the tree yeild, and soe much the longer will it contineue, according to that of the Prophet Esay, Mi [...]e [...] radicem deorsum, & faciet fructum sursum, it shall send the roote downeward, and make the fruite growe vpward; soe the fructifying of a soule in all vertue, and the conseruing it selfe therein, consists in laying a lowe roote of Humilitie. Howe much the mo­re humble you are, soe much the more will you profitt and growe in vertue and perfection. To conclude, as pride is the be­ginning and roote of all synne, according to that of the wise man, Initium omnis peccati [Page 11] est superbia; soe the Saints declare, that Humilitie is the foundation and roote of all vertue.

But some man will say perhaps, how cā you affirme, that Humilitie is the foun­dation of all vertue, and of all spirituall building, when commonly wee are taught by spirituall men, that faith is the foundation, according to that of S. Paule, Fundamentum enim aliud nemo potest ponere, praeter id quod positum est, Christus Iesus. To this S. Thomas answears very well. Two things are necessary for the well foun­ding of à howse, first it is necessarie to open the ground vell, and cast out all that wich is loose, till at length you arrive to that vhich is firme, that soe you may builld afterwand vpō it, ād vhē this is done, you beginne to lay the first stone, which with the rest, then laid is the principall foundatiō of the building. After this manner saith S. Thomas, doe Humilitie and faith behaue them selues one towards another, in the spirituall building of vertue Humilitie is that which opens the soyle, and the office there­of is, to digge deepe into the earth, to cast out all that which is loose, which signifies the weakenes of mans [Page 12] force. Soe that you must not lay your foundation vpon your owne strength; for all this is noe better then said; all this is to be cast out; distrusting your selues; and still you must be digging on, till you come to the firme stone, and the liuinge rocke, which is Christ our Lord. Petra autem erat Christus. This indeede is the principall foun­dation; but yet not with standing, because for the setling of this foun­dation, there is neede alsoe of that other, humilitie is alsoe called a foun­dation; And soe hee, whoe by mea­nes of humilitie, will open the soyle well, and digge deepe into the know­ledge of himselfe, and cast out all the saind of his owne esteemation, and confidence in himselfe; will arriue to that true foundation, which is Christ our Lord; and this man will raise a good building, which will not be driuen downe, though; the windes blowe, and the waters beate; becau­se it is founded vpon the firme rocke. But on the other side, if hee build without humilitie, the buildinge will instantly sincke downe because it is founded vpon saind.

They are not true vertues; but appa­rant onely and false, which are not founded vpon Humilitie. And soe S. Augustine saith, that in those Romans, and antient Philosophers, there was noe true vertue; not onely because they wanted Charitie, (which is the forme and giues life and being to all vertue, and without which there is noe true and perfect vertue) but besides, because they wanted alsoe the foundation of hu­militie; and in their Fortitude, Tempe­rance, and Iustice, they desired to bee esteemed, and to be talked of when they were dead; and soe their vertues were but certaine empty things, and without substance; and indeede they were but shadowes, or shewes of vertue. And soe, as they were not perfect and true, but onely apparant, the Saint saith, that God rewarded the Romans for them with temporall blessings of this life, which are alsoe blessings but of apparence. If therefore you meane to build vp true vertue in your soules, procure first to lay a deepe foundation of [...]umilitie therein. Magnus esse vis, à minimo incipe; cogitas mag­nam fabricam construere celsitudinis; de fun­damēto prius cogita humilitatis. If you desire, [Page 14] saith S. Augustine, to be truely greate, and to erect a high building of vertue in your harts, you must open the ground very low; Et quantum quisque vult, & disponit super impo­nere molem edificij, quāto erat maius aedificium, tantò altius fodit fundamentum. As much more high as a man meanes to raise his building soe much the lower must hee lay his foundation. For there is no high without low; and after the proportion or rate, that you will digge deepe, and lay the foun­dation of Humilitie low; so much the higher will you be able to rayse the Tower of euangelicall perfection, which you haue begun. S. Thomas of Aquine, amongst other graue sentēces which are remem­bred to haue bene his, said thus of Humi­litie. Hee who goes on with desire to be hono­red, he who flyes from being contemned, and if he, is troubled, at it, is farre from perfection, though he, should worke wonders: for in fine his vertue, hath no foundation.

Wherein it is declared more perticularly, how humilitie is the foundation of all the ver­tues; and this is done by discoursing of the cheife of them. CHAPTER III.

TO the end that it may the better be seene, how true this sentence of the Saints is, That humilitie is the foundation of all the vertues, and howe necessary this foundation is for them all, wee will bresfely go discoursing vpon the cheife of them. And to begin with the Theo­logicall vertues, humilitie is necessary towards faith.

I omitt heere to say any thinge of Infants, into whom faith is infused in Baptisme, without any proper act of their owne; but I will only speake of them who are already indued with the vse of reason. Faith therefore supposes a submisse and humble vnderstanding; In captiuitatem redigentes omnem intellectum, in obsequium Christi; subdunig, (as the Apostle S. Paule saith) our vnderstanding, [Page 16] to the obedience of the Faith of Christ our Lord. And soe à proud vnderstanding, giues difficultie and impediment, a­gainst the receiuing of the faith; and Christ our redeemer declared as much to the Pharises in this manner, Quo­modo potestis credere, qui gloriam ab in­uicem accipitis, & gloriam quae à solo Deo est, non quaeritis? How will you be able to beleiue, who receiue glory from one another, and seeke not for that glorie, w­hich is of God alone. And not onely is hu­militie necessarie for the first receiuing of Faith, but for the preseruation al­so thereof. And it is generally the do­ctrine of the Doctors, and Saints, that pride is the beginning of all herises, when a man esteemes his opinion and iudgment so much, that he preferes it before the common voice of the aints, and of the Church; and so he comes to fall vpon heresies. And so the Apostle saith, Hoc autem scitote, uuiq do Snouissimis diebus, instabunt tem­pora periculosa, & erunt homines se­ipsos amantes, cupido, elati, superbi. I giue you to vnderstand, that in the latter dayes, there will be dangerous tymes, for men will be great louers of themselues, co­uetous, [Page 17] puffed vpp, and proude, and he imputes heresies to puffing vpp and pride, as S. Augustine declares very well.

The vertue also of hope, is conser­ued and mainteyned by humilitie; because the humble man, findes and feeles his necessitie, and knowes that of himselfe, he can doe nothing, and so he resorts to God more earnestly, and places all his hope in him.

Charitie also and the loue of God, is quickned and kindled by humili­tie; because the humble man knowes, that what soeuer he hath, comes to him from the hand of God, and that himselfe is very farre from deseruing it; and by this consideration hee is much inflamed towards the loue of God. Quis est homo quia magnificas eū, aut quid apponis erga eum cor tuum? What is man (said the holy Iob) that thou shouldst remember him, and sett thy hart vpon him, and vouchsafe him so many benefitts and fauours? I to be so wicked towards thee, and thou to be so good towards mee? I to be so earnest in offen­ding thee day by day, and thou in doing, me fauours euery hower. This is one of the most principall motiues, whereof Ss. [Page 18] haue euer bene wout to serue thēselues, that so they might be much inflamed with the loue of God. For whē they most considered theyr owne indignitie, and miserie, they found themselues most obliged to loue God, who was pleased to place his eyes vpon so greate basenes. Ma­gnificat anima mea Dominum (said the most sacred Queene of the Angells) quia respe­xit humilitatem ancillae suae. My soule doth ma­gnifie our Lord, because he vouchsafed to looke vpon the basenes of his, slaue. As for the Cha­ritie of men towards their neighbours, it is easily to be seene, how necessarie Humi­litie is. For one of those things which is most wout to coole, and lessen our loue to our neighbourgs, is to iudge of their faults, and to hould them to be full of imperfectiōs and defects. But the hum­ble mā is very farre from this, for his eyes are euer cast in vpon his owne errours, and he neuer cōsiders any thing in others but their vertues; and so he houlds al other men to be good, and himselfe onely to be imperfect, and faultie, and vnworthy to liue amongst his breth­ren. And from hence is wout to growe a greate estimation, respect, and loue to them all. Besides, the humble man [Page 19] is not troubled, that all men should be preferred before him, and that much accompt is made of them, and to, himselfe a loue is forgotten; or that things of greater moment, are recommended to the care of others, and the least and meanest to him. No enuy hath any place amonght humble men, for enuy springs from pride; and therefore if there be humility, there will be no enuy or contention, or any thing which may weaken a mans loue to his neighbours.

From Humilitie also groues Patience, which is so necessary to all men in this life. For the humble man acknowledges his faults and sines and consi­ders himselfe to be whorthy of any punishment; and no affliction comes tho him, which he esteemes not to be lesse, then it should haue bene, in res­pect of his faults; and so hee houlds his peace, and knowes not how to cōplaine, but rather saith with the Prophet Michaeas, Iram domini portabo, quoniam pec­cuui I will suffer willingly that punishment which God shall send me because, I haue sined against him. And so, as the proud man is euer complayning, and still thinks that [Page 20] men do him wronge, though they do him right, and that they treate him not as hee deserues, so the man who is hum­ble, though indeed you do him wronge, perceiues it not ād iudges it to not be such nor doth he immagine that you euer giue him any offence, nay rather it seemes to him, that you lett him liue at greate ease and how soeuer you proceed with him, he is very well satisfied that you treate him better then he deserues.

Humilitie is also a mightie meanes towards Patiēce. And therefore the wise­man, aduising him who meanes to serue Almightie God, to prepare himselfe to suffer temptatiōs & disgusts, and to arme himselfe with Patience, assignes him for the meanes thereof, that he should be humble. De prime cor tuum & sustine. Carry thy hart abased, ād then suffer. Omne quod tibi applicitū fuerit, accipe, & in dolore sustine. Receiue all that in good part which comes vpon thee, though it be very contrary to thy gust, and to thy sēce; and indure it though it put thee to paine. But how shall this be done? What kind of armour is that; which you meane to put vpon me, to the end that I may not feele affliction; or if I feele it, that I may be able to support it? In humilitate tua pa­tientiam [Page 21] habe. Possesse Humilitie; and soe you shall haue Patience.

From Humilitie doth alsoe springe, that kinde of peace, which is so much desired by all; & which is so necessary for such as are Religious. So saith Christ our Sa­uiour. Discite à me, quia mitis sum & humilis corde, & inuenietis requiem animabus vestris. Be humble and you shall possesse greate peace, both with in your selues, and with your brethren. And as amōgst the proud, there are euer contentions, and disputes and brawles, Inter superbos (saith the wise man) semper iurgia sunt, so amongst such as are humble, there can be no contētion or strife, except onely that holy strife and contention, who may be the inferiour & may giue all kinde of aduantage to his fellow; which was that blessed conten­tion which occurred betweene S. Paule the Hermit, and S. Anthony, about, who should first breake the bread; one of them importuning the other to do it, because hee was his ghest, and the other him be­cause hee was his elder; and each of them procuring to honor, and prefer his fellow Theife are good contentions and strifes; which as they grow from true Humilitie, and fraternall Charitie, so do they also [Page 22] strengthen and conserue the same.

Lett vs now passe on to those three vertues, which are proper, and essentiall to à Religious man, to which wee oblige our selues, by the three vowes of Pouer­tie, Chastitie, and Obedience. Pouertie hath so great coniunction and is so neere of kinne to Humilitie, that they seeme to be sisters. And so some holy wryters, by that pouertie of Spiritt, which Christ our Lord put for the first of the Beati­tudes, vnderstand Humilitie, and others voluntary pouertie, which is the fame that Religious men professe. And it is ne­cessary, that Pouertie be euer accompa­nied by Humility, for the one without the others is daungerous. A spiritt of vaineglory, and pride is easily deriued frō base cloathing, and from pride vses to grow a contempt of others. And for this reason, S. Augustine declined the vse of such apparrell, as was extraordinary ly­neane, or base; and tooke care that his Religious should weare decent and ciuill Cloathes, the better to fly from that inconuenience. Humilitie is alsoe necessary for vs, to the end that we may not desire to be too well accom­modated, and that wee may not be [Page 23] too carefull to want nothing; but rather that wee may content our sel­ues, with what soeuer they giue vs, yea and with the very worst, since wee are poore, and professe Pouertie.

That Humilitie is necessary for the preseruing of Chastitie, wee haue many examples, in the histories of the fa­thers of the Desert, of vgly and abho­minable falls of men, who had al­ready spent many of their yeares, in a solitarie and penetentiall life, all which proceeded from want of Humi­litie, and from confiding and presuming on them selues; which God is wont to punish, by permitting men to falle into those other sinnes. Humilitie is also, so greate an ornament to Chastitie, and po­uertie, that S. Bernard saith, sine Humili­tate, audeo dicere, nec virginitas Mariae, deo placuisset. I dare aduēturi to say, that euen the virginitie it selte, of our B. Lady, would not haue bene pleasing to God, without Humilitie.

Let vs now come to the vertue of Obe­dience wherein our H. Father requires as of the Society to excell. A cleere truth it is, that both hee cannot be truly obe­dient, who is not humble, and that he who is humble, must meedes be obedient. The [Page 24] humble man, may be commaunded to do any thinge; but so may not hee, who is not humble. The humble man frames no contrary iudgments, but cōformes him­selfe in all things to his Superiour; and not onely in the worke, but euen ni the will, and vnderstanding also; nor makes he any contradiction, or resistance.

If now wee will comme to speake of Prayer vpon which the very life of a Re­ligious and spirituall man relyes, if it be not accompanined with Humilitie, it is of no worth; Whereas Prayer with Humilitie pierces heauen. Oratio humilianus se nubes penetrabit, & donec propinquet, non consolabi­tur, & non discedet, donec altissimus aspiciat. The Prayer of him who humbles himselfe, doth penetrate heauen, saith the wise man; and he will not giue ouer till he obtaine all that which hee desires, at the hands of God. That holy and humble Iudith, being shutt vp in her Oratory, cladd with Sackcloath, and co­uered with ashes & prostrate vpon the earth, cries out in theis wores, Humilium, & mansuetorum, semper tibi placuit depre­catio. The Prayer of the humble, and meeke of hart was euer pleasing to thee O Lord. Respexit in orationem humilium, & non spreuit precem eorum. God beheld the prayer [Page 25] of the humble, and desprised not their peti­tions. Ne auertatur humilis factus confu­sus. Neuer thinke that the humble man shall be driuen a way or that hee shall depart out of countenāce; he shall obtaine what he askes, God will heere his prayer. Doe but cōsider, how highly that humble prayer of the Publican of the Ghospell pleased God; he who presumed not so much, as to list vp his eyes to heauen, or to approach the Altar; but disposing himselfe farr of, into a cor­ner of the Temple, and knockinge his brest with humble acknowledgment of himselfe; he said, O Lord haue mercy vpon me for I am a greiuous sinner. Dico vobis, des­cendit hic iustificatus in domum suam ab illo. I tell you of a truth (saith Christ our Redee­mer) that this man went iustified out of the Temple, and that proude Pharisie, who held himselfe for a Saint, went condemned. In this very manner, might wee goe dis­coursing of the rest of the vertues; and therefore if you desire to goe the next way, for the hettinge of them all, and to learne a short and compendious docu­ment, for the speedy obteyning of per­fection, this is it. Be humble.

Of the particular necessitie which they haue of this vertue, whoe professe to procure the saluation of theyr neigh­bours sowles. CHAPTER IIII.

QVanto maiores humilia te in omni­bus; & coram Deo inuenies gratiam. How much thou art greater, soe thou humble thy selfe (saith the wise man) soe much the more, and thou shal finde grace in the sight of God. We whoe make profession, to gaine sowles to God, haue the office of Grandes. For wee may say (for our confusion) that God hath called vs to a very high state; sinc our institute is to sewe the holy Church, in certaine ministeries which are very emi­nent and high, to which God chose the Apostles; namely the preaching of the Ghospell, the administratiō of the Sacra­ments, and the dispensation of his most pretious blood soe that we may say vith Saint Paule, dedit nobis ministerium recon­ciliationis. [Page 27] Hee calls the preaching of the Ghospell, the dispensation of the Sacra­ments, by which, grace is communica­ted, the ministery of Reconciliation. Et posuit in nobis verbum reconciliationis; pro Christo ergo Legatione fungimur; God hath made vs his seruants, his Embassadors, as his Apostles were Legats of that cheife Bishop Iesus Christ: tongues and instruments of the holy Ghost. Tan­quam Deo exhortante per nos. Our Lord is pleased to speake to soules by our tongues by theis tongues of flesh wil our lord mo­ue the harts of men for this, haue we there fore more neede then others, of the vertue of Humilitie: and that vpon twoe reasons first, because by how much the more high our institute and vocation is, so much more hazard shal we run, and so much greater will be the com­batte of vanitie and pride. The highest hills (as S. Ierome saith) are assaulted by the stiffest windes Wee are imployed in very high mi­nisteries, and for this are we respected and esteemed ouer the world. We are held to be Saints, and euen for other Apostles vpō earth, and that all our conuersation is san­ctity, and that our study is to make them alsoe Saincts. Whith whome we cōuerse: Here is neede of a greate foundation of [Page 28] Humilitie, that soe high a building as this, may not be driuen downe to the groun­de. Wee had neede haue greate strength of vertue, that wee may be able to beare the weight of honor, whith all the cir­cumstances thereof. A hard taske it is, to walke in the midst of honors, and that yet noe part thereof should fas­ten it selfe to the hart. It is not eue­ry bodyes case, to haue a head that can be safe, soe high. O how many haue growne giddy and fallne downe from that high state, wherein they were, for want of the foundation of Humilitie? how many whoe seemed Zagles, sowringe vp in the exercise of seuerall vertues, haue through pri­de, become as blinde as batts. That Moncke wrought Miracles, of whome it is written in the life of S. Pachomius, and Palemon, that he walked vpon bur­ning coales, without hurting him­selfe; but he growe proud vpon that very occasion, and he though a contemp­tuoustly of others; and said (meaning of himselfe) that he was a Saint, who could walke vpon coales, without burning himselfe which of you said hee can doe so much? Saint Palemon reproued him [Page 29] for this, perceiuing that it grew in him from pride; and at length he came to falle miserably, and to end ill. The holy Scripture & the histories of Saints liues, are full of such examples as this.

For this doe we therefore stand in particular neede to be very well groun­ded in this vertue; for if we be not, we shall runne greate hazard of being giddy, and of falling into the sinne of pride; yea and that the greatest of all others which is spirituall pride. S. Bonauenture declaring this, saith, That there ar towe kindes of pride; one which concernes temporall things, and this is called carnall pride; and another which concernes things spirituall, and this is called spirituall pride; and he saith that this second, is a greater pride, and a greater sinne then the former. The reason hereof is cleere. For, as S. Bonauenture saith the proud man is a theefe, and committs robbery; for he runs away with the goods of another, against the will of the owner; by hauing stolne the honor and glory which is pro­per to God, and which he will not giue away but reserue to himselfe. Gloria meam alteri non dabo, saith he by the Prophet [Page 30] Esay; and this, as I was saying, Doth the proud man steale from God, and he runs away with it, and applyes it to himselfe. Now when a man growes proud of any naturall aduantage, as of nobility, of agilitie, and strength of body, of quicknes of vnderstanding, of learning, or the like, this man is a rob­ber, but yet the thest is not soe greate. For though it be true, that all theis bles­sings are of God, they are yet but as the chaff of his howse; but he who shall grow proud of his spirituall guifts, as na­mely of sāctity, or of the fruite which is gathered by gaynīg soules, this is a great theefe, a famous theefe, a robber of the honor of God, and who steales those iewells which he esteemes the most rith, and of the greatest price and valew, and which indeede were sett at soe high a ra­te, that he thought his owne blood and life, well imployed vpon the purchose thereof. For this reason, the B. S. Francis was full of care and feare least hee should fall into pride, & he was wont to say thus to God. O Lord if thou giue me any thinge, keepe it for me whoe dare not trust my selfe with it, for I am noe better then a theefe, and am still runing away with thy goods. And now lett [Page 31] vs alsoe, walke on with the same feare, since we haue much more reason to be afraide, & are fare frō being so humble as S. Fracis was. Lett vs not fall into his soe daungerous pride; lett vs not run away with those goods of God, which he hath put with soe much confidence into our hands. Lett noe parte thereof sticke to vs, lett vs attribute nothing to our sel­ues, but returne the whole, backe to God.

It was not without greate mistery, that Christ our Sauyour when he appeared to his Disciples, vpon the day of his glo­rious Ascention, reproou'd them first for their incredulity, and hardnesse of hart, & cōmaunded them afterward, to goe & preach the Ghospell, wee the whole world, and gaue them power to worke many & mightie miracles. For he giues vs hereby to vnderstand, that he who is to be exalted, to the doenig of great things, hath neede to be humbled first, and to be abased in himselfe, and to haue a true knowledge of his owne frailties & miseries, that soe, though afterward he come to fly aboue the heauens, and to woke miracles, he may yet remaine still intyre, in the knowledge of himselfe, & sticke fast to the vnderstanding of his [Page 32] owne basenes, without attributing any other thing to him selfe, then vnwor­thinesse. Theodoret, to his purpose, notes that God resoluing to choose Moyses, for the Kaptaine, & conductour of his peo­ple, & to worke, by his meanes, such wondrous and prodigious things, as hee resolued to lett the world so, thought fitt, for the cause aforesaid, that first that very hand, wherewith he was to de­ride the read sea, & effect of other things so very strange, being first put into his bosome, should be then drawne forth, & seene by himselfe, to be full of Le­prosie.

A second reason, for which we stand in more particular necessitie of Humilitie, is to the and that we may gather fruite, in those very ministeries wtherein we are imployed. Soe that Humilitie is necessary for vs, not onely in regard of our owne improuement least otherwise we should grow vaine & proud, & so cast away our selues; but besides, for the gayning of our neighbours, & the bringing forth fruite in their soules. One of the most principall meanes towards thi [...] end, is Humilitie, and that wee distrust our selues, and that we vely no [...] [Page 33] vpon our owne industry, or prudence, or other parts, but that we place all our confidence in God, and ascribe and referre all to him, according to that of the wiseman; Habe fid [...]ciam in Domino, ex toto corde tuo, & ne inuitaris prudentiae tuae. Put your confidence in God with your whole hart & rely not vpon your owne pru­dence. And the reason heer of is (as afterw and I shall declare more at large) because, when, through distrust of our selues, wee place all our confidence in God, we ascribe it all to him, & put the whole busines to his accompt; whereby we oblige him much, to take care thereof. O Lord dispatch thine owne busines, the conuersion of soule is thine, and not ours; alas what pouer can we haue to saue sou­les? But non when wee are confident in the meanes wee vse, and in the discourses which wee are able to make, we bring our selues to be parties to the busines, & attri­but much to our selues, & all that doe wee take from Almightie God. They are like twoe ballances: for looke how much the one rises & so much, the other will be suer to falle; as much as we attribut to our sel­ues, soe much wee take frō God, and run­ne away with the glory ād honor which [Page 34] is onely his; & thus he comes to per­mitt, that noe effect is wrought. And I pray God, that this be not some tymes the cause, why we doe our neighbours noe more good.

We read in the life of our B. Father Igna­tius, that by certaine discourses of the Christian Doctrine which he made so­me tymes in Rome, with plaine, and rude, and improper words, (for he was them nothing skilfull in the Italian tongue) he yet wrough soe great fruite in soules, that vpon the end of his speech, his au­ditours would haue their harts al [...] wounded, & came with such sighes, & sobbes, & teares, to the feete of a Ghostly Father, that through excesse of greiuing and weeping they could hardly speake. And this grew, because he put noe trust in his owne words, but onely in that Spiritt by which he spake. Non in per­suasibilibus humanae sapientiae verbis, sed i [...] ostentione spiritus, & virtutis. Not in the perswading words of humanae wisedome, but in the manifestation of Spiritt & truth; as S. Paule saith. Hee was distrustfull of him­selfe, & placed all his cōfidente in God & soe God gaue strength and spiritt to those inproper and rude words of his [Page 35] which seemed euen to dart burning fla­mes, into the harts of his hearers. And nowe I know not, whether the reason why we produce not at this day, soe great fruit, be not because we sticke much closer to the opinion of our owne prudence; & because we rest, and relie much vpon our owne meanes of pers­wation, and our learning, & discourse, & our polite and elegant manner of de­claring our minds, and we goe gustinge and delighting our selues much with our selues. O vell then, saith God, when you conceiue that you haue said the best things, & deliuered the most conuincing reasons, and remaine content and iolly, with conceit that you haue done great matters, you shall then effect least of all. And that shall be fulfilled in you, which the Prophet O [...]e said, Da eis Domine; quid dabis eis? Da eis vuluam sine liberis, & vbera arentia. I will take order, that thou shalt be a barren mother, & that thou shalt haue noe more thereof but the name. You shall be such, or such a Father, and such a Preacher you shall be called; but you shall remaine, as I said, with the onely name, and you shall haue noe spi­rituall Children. I will giue you dry [Page 36] brests, such as noe Childe shall hange vpon; nor shall any thinge sticke by thē which thou saist; for this doth he de­serue, who will needes vsurpe the good of God, and attribute that to himselfe, which is proper & onely due, to his di­uine Maiestie.

I say not, but that what soeuer men shall preach, must be very well studyed & considered; but yet this is not all; fo [...] it must alsoe be very well wept vpon, & very well recommended to God; an [...] when you shall haue made your hea [...] ake with studying, it, & ruminating vpon it, you must say, Serui inutiles sumu [...] quod debuimus facere, secimus. We haue b [...] done what we ought, and we are vnprofitab [...] seruants, what am I able to effect? I hau [...] made a little noyse of words, like a peec [...] which shotes powder without a bulett, but if the hart be wounded, it i [...] thou, O Lord, who must doe it. Cor reg [...] in manu Domini, quocunque voluerit inclin [...] uit illud. The kings hart is in Gods hand, & he inclines it to what soeuer he will. It is tho [...] o Lord who art to moue and wound th [...] hart, Alas, what are we able to doe t [...] them? What proportion can our word [...] and all our humaine meanes carry, to a [...] [Page 37] end so high, and so supernaturall, as it is to conuert soules? No such matter. But how comes it then to passe, that we are so vaine, & soe very well pleased with our selues, when we thinke some good is done, and that our busines succeedes well; as if we were the men who had do­ne the deede? Nunquid gloriabitur sicuris, contra eum qui secat in ea, aut exaltabitur ser­ra contra eum à quo trahitur? Shall peraduen­ture (saith the Prophet Esay to God) the hatchet or the saw, bragg against him who vses it, and workes with it, and say, I am he who haue cutt, and whoe haue sawed that word? Quomodo si etenetur virga contra ele­uantem se, & exaltetur baculus, qui vtique li­gnum est. This were, as if a Cudgell should loo­ke bigg and admire it selfe, because a man lifts it vp, whereas the thing in it selfe is but wood, which can not once stirr if men stirr it not. Now we are iust thus, in respect of any spirituall and supernaturall end of the conuersion of soules. We are like soe many wands, whoe cannot once stirr, if God stirr vs not. And therefore we must ascribe all to him, as hauing nothing to bragg of, in our selues.

God doth soe much esteeme that we rely not vpon our owne strength, or hu­maine [Page 38] diligence, & that we should take nothing to our selues, but ascribe all to him, and giue him the glory of all, that S. Paule sayth, that for this reason, Christ our Lord, would not make choice, of eloquent and learned men, for the con­uersion of the world, by the preaching of the Ghospell, but of poore fishermen, who were ignorant, & rude. Quae stult [...] sunt mundi, elegit Deus vt confundat sapien­tes, & infirma mundi elegit Deus, & ea qu [...] non sunt, vt ea quae sunt, destrueret. God mad [...] choice of ignorant, and grosse people, to con­found the wise of the world; he chose the poor [...] and weake, to confound the mightie and stron­ge, he chose the meane and base, who seemed to be nothing in the eyes of flesh and blood, to sub­due kings and Emperours, and all the Gran­des of the earth. But know you why saith S. Paule? Vt non glorietur omnis caro in co [...] spectu eius, sed quē admodum scriptū est, qui glo­riatur in Domino glorietur. To the end tha [...] man may not goe bragging in the sight of God nor take occasion of ascribing any thing to him­selfe; but giue all the glory of all to God. If th [...] Preachers of the Ghospell, were ver [...] rich and powerfull, and went with great troopes, and strong hand to preach Gods word ouer the world, they migh [...] [Page 39] perhaps impute mens conuersion to the fooce of their armes. If God had chosen the great learned men, & the most excel­lent Oratours of the world, who by their learning & eloquence, might con­uince the Philosophers, a man might ha­ue attributed the conuersion of man kin­de to curiositie of speach, and subtiltie of arguments, in diminution of the Credit and reputation of the vertue & power of Christ our Lord. But it must not be after this manner, saith S. Paule, vt non euacue­tur Crux Christi. God was not pleased, that this great busines should be caryed by eloquence of speech, or humaine wisedome, least the estima­tion of the power, and efficacy of the Crosse, and passion of Christ our Lord, should suffer preiu­dice thereby. S. Augustine saith, Dominus no­ster Iesus Christus, volens superborum frangere ceruices, non quasiuit per oratorem, piscatorem; sed per piscatorem, lucratus est Imperatorem. Our Lord Iesus Christ, resoluing to humble the necks of the proud, did not, by meanes of Ora­tors, gaine fishermen; but by meanes of fisher­men gayned both Orators and Emperours. Ma­gnus Cyprianus Orator, sed prius Petrus pisca­tor, per quem postea crederet, non solum Ora­tor, sed & Imperator. Cyprian was a great Orator, but S. Peter the fisherman was before [Page 40] him; by meanes of whome, was conuerted, not onely the Orator but euen the Emperour.

The holy Scripture is full of exam­ples, to shew that God is wont to choose weake meanes & instruments, for the doeing of mightie things; to teach vs this truth, and to the end that it might re­manie deepely fixed in our harts, that we haue nothing, whereof to glory, or to ascribe to our selues; but absolutely all, to God. This are wee also taught, by that illustrious victory of Iudith which she beinge a weake woeman obtayned a­gainst an army of aboue a hundred and fortie thowsand men. This are we alsoe taught, by that of the poore little Sheap­heard Dauid, who being but a boy, and with no other weapon but his sling, bett downe that Giant Golias and triumphed ouer the Philistians. Vt sciat omnis terra quia est Deus in Israel, & nouerit vniuersa Ecclesia haec, quia non in gladio, nec in hasta saluat Do­minus; ipsius enim est bellum. To the end that the whole world (saith he) may know that there is a God in Israell, and that all men may vnderstand, that God hath noe neede either of sword, or launce, for the obteyning of victory (for battells in fine are his, and victory is his) and that men may, be sure of this, he giues it, [Page 41] when he will, without armes.

This was alsoe the mistery of Gedeon, whoe had drawne twoe and thirtie thowsand men together against the Ma­dianits, whoe were more then a hundred and thirtie thousand men and God said thus to him. Multus tecum est populus, nec tradetur Madian in manus eius. Gedeon thou hast great store of people with thee, but Madian shall not be deliuered vp into thy hands. Con­sider what a strange discourse of God this is. Thou shalt not ouercome, because thou hast much people with thee. If he had said thou caust not ouercome them, because they are soe many, and thou hast soe few; it seemes that the discourse had bene ra­tionall. But you are deceaued, and vnder­stand not the businesse. This had bene a good reason for men to alledge, but that other was proper to God alone. You can­not ouercome, saith God, because you are ma­ny. But why soe? Ne glorietur contra me Israell, & dicat meis vtribus liberatus sum. To the end that Israell may not glorifie it selfe against me, and soe steale the victory from me, and become vaine and proud as conceiuing that it was conquered by the strength thereof. God carried the matter soe, as that there onely remayned three hundred mē with [Page 42] Gedeon, and comaunded that he should then present battaile to the enemy; and with them he gaue Gedeon the victory. Yea and they had not soe much as neede to put themselues in armes, or to take their swords into their hands; but with the onely sound of the trumpetts which they carried in one of their hands, and with the noyse of breaking certaine potts, and with the brightnes of the fla­ming torches which they carried in the other, God strucke the enemy with such a terrour, and amazement, that they ouer whelmed and killed one another, and the rest put themselues to flight, as thin­king that the whole world was cominge vpon them. Then, the others could not say, that they had ouercome by their ow­ne strength; and this was that which God desired. Namely that they might be forced to acknowledge.

If then, euen in temporall & humanie things, wherein our owne diligences and meanes, carry some kinde of proportion towards the end, as our armes and forces doe, towards the obteyning of victory; God will not yet permitt, that wee attri­bute any thing to our selues, but that we must ascribe the victory of a battaile, and [Page 43] indeede the good successe of all affaires to him; If euen in naturall things, nei­ther he whoe plants, nor he who waters is any thing; and it is not the gardner whoe can make any plant grow, nor make any tree giue fruite, but onely God, what shall we say of spirituall and supernaturall things, of the Conuersion of sowles, of a mans owne profitt and increase in ver­tue, wherein our meanes, indeauours & diligences, remaine soe short, and soe far­re behinde, as that they carry no propor­tion at all, with so high an end? The Apostle S. Paule saith itaque, neque qui plantat aliquid, neque quirigat, sed qui incre­mentum dat Deus. God onely is he whoe can giue increase, and spirituall fruite. God onely is he, whoe can strike the harts of men with amazement, and mightie feare. God onely is hee, whoe can make men ab­horre sinne, and forsake wickednes of life. And as for vs, we can onely make a little noyse with the trumpett of the Ghospell, and if we shall breake theis earthen potts of our bodyes with morti­fication, and if men may be able to see the light of a very exemplar life shine in vs, we shall indeede haue done our parts, but yet still it is only God, whoe must gi­ue [Page 44] vs the victory.

Lett vs gather, and draw two things from hence, that soe we may exercise our functions with much comfort, and with the profitt both of our selues, and our neighbours. The first, is that, whereof we haue already spoken, to distrust our selues, to place all our confidence in God, and to attribute the whole fruite, & good successe of all things to him. S. Chrisostome saith. Nolimus igitur extolle, sed & nos dicamus inutiles, vt vtiles efficiamur. Let vs nos wax proud, but lett vs confesse our selues to be vnprofitable that soe we may growe to be profitable and vsefull. And S. Ambrose saith, If you will produce much fruite amongst your neighbours, obserue the rule which we are taught by the Apostle S Peter. Si quis loquitur, quasi sermones Dei, si quis ministrat tanquam ex virtute quam administrat Deus vt in omni­bus honorificetur Deus, per Iesum Christum, cui est gloria, & mperium, in secula seculorum, Amen. Hee whoe speakes, lett him make ac­compt, that God put those words into his mouth, he who workes, lett him make accompt that it is God whoe w rks by him, and lett him giue the honor and glory of it all to him. Let vs not ascribe any thing to our selues nor runne away with strange conceipt, nor take any vaine con­tentment [Page 45] in the act.

The second thing which we are to fetch from hence, is that wee be not di­faminated or deiected, when we consider our owne wretchednes, and misery. Of this we haue alsoe greate neede. For who, obseruing himselfe to be called to soe high an institute, and to so superna­turall an end, as it is to conuert soules; to drawe them out of sinne, out of heresies, out of infidelitie; who I say considering this, will not fainte vnder the thought, and say Iesus how a greate disproportion is this? Such an imployment, fitts not well with me, who am the most needy and miserable creature of all others? But yet in this, you are deceiued, for euen for this very reason, this enterprise is fitt for you. Moyses could not beleiue, that he was euer to performe so greate a worke, as to draw the people of Israell out of the Captiuitie of Egipt, and he excused himselfe thus to God whoe was desirous to send him. Quis sum ego, vt vadam ad Pharaonem, & educam filios Israell de Aegi­pto? What am I, that I should goe treate with the king and procure him to lett the people of Israell depart out of Egipt? Obsecio Domine, mittequem inissurus es. Send him o Lord, who­me [Page 46] you are to send; for as for me I am a stam­merer, and vnfitt for the imployment. This is tha [...] (saith God) which serues my turne. Ego ero in ore tuo; docebo te quid loquaris. It is not thou who shalt doe it. I will be with thee, & I w ll teach thee what thou art to say. The same hapned alsoe to the Prophet Ieremy, whome God sent to preach to the world; but he began to excuse himselfe thus. A. A. A. Domine Deus, ecce nescio loqui, quia puer ego sum. A. A. A. Doe you not see O Lord that I can hardly pronounce my words but am a very Childe; & how then w [...]ll you haue me vndertake soe great an enterprise as this? Euen for this very reason, he will vse thee; and thou art iust the man he see­kes. And perhaps if thou wert indued with many parts, God would not haue chosen thee to this end; but now thou shalt haue noe coulour, to steale the prai­se, and attribute any thing to thy selfe; & by such weake instruments, is he desi­rous to doe great things.

The holy Euangelists recounte, that the Apostles cominge from preaching; & Christ our Lord obseruing the fruite which they had gathered, and the won­derfull things which they had wrought, did highly reioyce in the holy Ghost, [Page 47] and gaue great thanks and glorified his eternall father. In illa hora exaltauit Spiritu sancto, & dixit, Confiteor tibi Pater, Domine caeli & terrae, quod abscondisti haec a sapienti­bus, & prudentibus, & reuelasti ea paruulis; ita pater, quoniam sic fuit placitum ante te. I gi­ue thee thanks, o eternall father, lord of heauen and earth for that thou hast hidden theis things, from the wise and prudent of the world, and hast reuealed, and communicated them to thy little ones; and by their meanes doest worke soe greate wonders. Blessed, and praysed be thou O Lord, for euer because thou hast bin pleased to doe thus. O happy little ones, happy humble soules, for theis are they whome God exalts, and by whome he works wonders, & whome hee takes for his in­struments, in doenig great things, in working great conuersions, and gathe­ring great fruite of soules. Therefore lett noe man be discouraged or dismaid. No­lite timere pusillis grex, quia complacuit patri vestro, dare verbis regnum. Be not affraid little flocke, be not di [...]aminated, or put out of hart, O thou little Society of Iesus, because thou seest thy selfe very little, and the least of all others; for it hath bene pleasing to your heauenly father, to giue you power ouer the harts and sowles of men. I will be with you (said Christ our Sa­uyour) [Page 48] to our father Ignatius, when he appeared to him, as he was grenig to Roo­me. Ego vobis Romae propitius ero. I will assist you, I will be with you. And by occation of this miracle, and admirable appari­tion, the Tytle and name of Societie of Ie­sus, was giuen to, our Order. To the end we may vnderstand, that we are not cal­led to the Society and Order of Ignatius but to the Society of Iesus; & that we may hould for certaine, that Iesus will euer be in our succour, as himselfe promised to our father, and that we shall euer haue him for our conductour and Captaine, and therefore let vs not grow weary, or be discouraged in this soe greate affaire of helping sowles, to which God hath called vs.

Of the first degree of humilitie, which is for a man to thinke meanely of himselfe. CHAPTER V.

SAint Laurentius Iustinianus saith, that noe man knowes well, what Humili­tie is, but he who hath receiued the guift [Page 49] of being humble, from God. It is really a very hard thing to be knowne. A man, saith this Saint, deceiues himselfe in no­thing more, then in thinking that he knowes what true Humilitie is. Doe you thinke it consists in saynig, I am a misera­ble sinfull creature, I am proud? &c. If it consisted in this, the thing were easy enough, and we should all be humble, for wee all goe saynig of our selues, that we are this, and w [...]e are that; and I pray God that we may all speake as we thinke, and that we may not say it with the mouth alone, and by way of complement. Doe you thinke that Humilitie consists, in wearing poore and meane cloathes, or in imploying our selues about abiect and contemptible things? It consists not in this, for heerein may be much pride, and a man may desyre to be much esteemed, and valewed euen for this, and to hold himselfe to be better, and more humble then others, which is the heigtht of pri­de. True it is, that theis exteriour things doe helpe towards true Humilitie if they be vsed as they ought, (whereof I shall say more afterward) but yet in fine, Hu­militie doth not consist in this S. Ierome saith, Multi humilitatis vmbram, veritatem [Page 50] pauci sectantur. Many follow the apparan­ce, and shadow of Humility, An easy thing it is, to carry the head bowed downe, the eyes low, the speech submisse and soft, to sigh often, and at euery word to be calling themselues miserable, & sinfull creatures; but yet, if you touch theis very men with any little word, though it be but very lightly, you shall instantly be able to see how farr they are from true Humilitie. Auferantur omnia fig­menta verborum, cessent simulati gestus, verum humilem patientia ostendit. Lett all feigned words be laid a side; away with hypocrisies, and exteriour shewes, for the true humble man (saith S. Ierome) is shewed by his suffe­rance, and Patience; This is that touch­stone, whereby true Humility is discer­ned.

S. Bernard descends more particularly to declare, wherin this vertue consists, and giues vs this definition thereof. Hu­militas est virtus, qua homo, verissoma sui agni­tione, sibi ipsi vilescit. Humilitie is a vertue, whereby a man, most truly discerning and ob­seruing his owne defects, and miseries, houlds himselfe in smalle accompt. Humilitie consists not in exteriour things, or words, but in the very roote of the hart, in a mans [Page 51] thinking most basely of himselfe, & both in holding himselfe, and in desiring to be held by others, in very meane ac­counte; & soe, as that this must rise, out of a most profound knowledge of him­selfe.

To declare, and as it were anatomise this truth, the Saints sett downe many degrees of Humilitie. The B. S. Bennet, whome S. Thomas, and other Saints fol­low, assigne twelue degrees of this ver­tue. S. Anselme speakes of seauen; S. Bo­nauenture reduces them to three; and wee will now follow this last, both for bre­uities sake, and to the end that restray­ning this doctrine to fewer points, we may the more easily keepe them before our eyes, and soe procure to put them in execution. The first degree therefore of Humilitie (saith S. Bonauenture) is, that a man thinke meanely of himselfe, and haue himselfe in smalle, account, and the necessary and onely meanes to this, is the knowledge of a mans selfe. Theis two things be they, which the difinition of Humilitie assigned by S. Bernard compre­hends, and soe it onely reaches to the first degree. Namely that Humilitie, is a vertue, whereby a man houlds himselfe in meane ac­counte.

This is then the first, and this saith S. Bernard is wrought in man, by his ha­uing a true knowledge of himselfe, and of his miseries and defects. For this cause, some are wont to put the knowledge of a mans selfe, for the first degree of Humilitie, and they doe it with great reason. But yet, for as much as wee reduce all the de­grees to three, with S. Bonauenture, wee put for the first degree, the houlding of a mans selfe in smalle accounte, & we put the knowledge of a mans selfe, for the necessary meanes, whereby to attaine this degree of Humilitie, but yet in sub­stance, all is one. Wee all agree in this, that the knowledge of a mans selfe, is the be­ginning, and foundation whereby Hu­militie, is to be obteyned, & the thinking of our selues as we deserue. For how can we thinke of a man as he deserues, if we know him not. This cannot bee. It is therefore necessary, first that we know what any man is, and then we may estee­me or honor him more or less, according to what wee knowe of him. Soe that still you must first know what you are, and afterward according to what you are, you may esteeme your selues; & you shall haue good leaue to doe soe, for if [Page 53] you esteeme your selues for what you are, you will be very humble; for you will esteeme your selues very little; but if you esteeme your selues more then you deserue, that will be pride. S. Isidore saith Superbus dictus est, quia super vult videre quam est. Therefore is a man called proud, because he houlds himselfe, and desires to be held by others, for more then he is. And this is one of the reasons, which some assigne, why God loues Humilitie soe much, because he is a greate louer of truth, & Humilitie is truth; and pride, is a deceipt and a lye, for you are not that which you thinke of your selues, and which you desire that others should thinke you to be. If therefore you resolue to walke in truth, and in Humilitie, estee­me your selues for what you are. Me thinks I aske noe great matter of you, in desiring that you will esteeme your sel­ues for what you are, and not for what you are not. For it is a very vnreasonable thing for any man to esteeme himselfe for more then hee is. And it would not onely be a greate deceit, but a greate danger with all, for any man to be decei­ued in himselfe, esteeming himselfe for other, then indeede he is.

Of the knowledge of a mans selfe, which is the roote, and the necessary and onely meanes, for the obteyninge of Humilitie. CHAPTER VI.

LEt vs begin to sound, and digg deepe into our selues, and into the knowledge of our wea­kenes and misery, that soe we may discouer this most rich treasure. Dragma perijs (saith S. Ierome) & tamen inuenitur in ster­core. In the very dunge of your basenes, and of your infirmities, & sins, you shall finde that pretious pearle of Humilitie. Lett vs begin with our corporall being, & lett that, be the first pressing of the spade, as S. Bernard saith. Ista tria semper in mente habeas, quid fuisti, quid es, quid eris. Sett theis things euer before thine eyes, what thou wert, what thou art and what thou art to be. Quid fuisti, quid sperna foetidum? quid es, quia vas stercorun? quid eris, quia esca veruium? Haue euer be­fore [Page 55] thine eyes, what then wast before thou wert ingendered which was, a cer­taine thing soe stinking, and soe filthy, as that we may not giue it the true name. What art thou now? Thou art a vessel full of dunge. What art thou to be short­ly, but the foode of wormes? Wee haue heere, matter enough to meditate vpon, and to digg into. Pope Innocentius saith very well. O vitis conditionis humanae indi­gnitas; O indigna vilitatis humanae conditio. Herbas & arbores inuestiga; illae de se produ­cunt flores, & f [...]ondes, & fructus; & tu de te, lendes, & pediculos, & lumbricos. O base and vile condition of humane nature. Looke vpon the trees, and plants, and thou shalt finde that they produce beautifull leaues and flowers, and fruites, but man produces out of himselfe nitts, lice, and wormes. Illae de se effundunt olium, vinum, & balsamum; & in de te, sputum, vr­niam & stercus. Illae de se spirant suauitatis odorem, & tu de te, reddis abominationem fae­toris. The plants and trees yeild out of themsel­ues, oyle, Balsamum, and wine, and odours al­soe of much sweetenes; and man vtters a thou­sand vncleanesses, of so abominable sauour, as makes ones stomacke turne to thinke of it, and much more to name it. But in fine, Quali ar­bor talis fructus, non enim potest arbor mala, [Page 56] bonos fructus facere. Such as the tree is such is the fruite like to be; for an ill tree can beare noe good fruite.

Verely, the Saints doe with much reason, and with great proprietie, com­pare the body of man, to a dunghill, ouer cast with snow; which on the out side appeares beautifull and faire, but with in, is full of vglynes and vncleanenes. The Blessed S. Bernard said, si diligenter consideres, quid per os, & nares, caeterosque corporis meatus egrediatur, vilius sterquili­nium, nunquam vidisti. If you put your selues to consider what you went by your eyes, your eares, your mouth, your nostrills, and the other sincks of the body, there is not in the whole world, any other soe filthy dunghill, nor which vtters such abhomination as this. O how well said the holy Iob? What is man but rotten­nesse it selfe, and a very fountaine of wormes Putredini dixi, pater meus es mater inea, & si ror mea vermibus. I haue said to rottennesse thou art my father, and to the wormes I hau [...] said, you are my mother, and my bretherin [...] Such a thing as this is man, a very running streame of rottennesse, & a wid [...] sacke, full of wormes. Well then, of wha [...] shall wee nowe be proud? Quid superb [...] terra & cinis? Of what will dust and ashe [...] [Page 57] take occation to bragg? At least from hence wee shall be able to discouer, no coulour for being proud; but enough, for being humble, and to despise our selues. And therefore S. Gregory saith, Custos humilita­tis est recordatio propriae faedi atis. It will helpe vs to conserue Humilitie, it we renember our owne deformitie. It will be kept, very safe vnder theis ashes.

Lett vs passe yet a little further on, & digg yet deeper, & press the spade yet lo­wer into the ground. Consider what you were, before God created you, and you shall finde that you were iust nothing, and that you could neuer haue bene deliue­red out of that darke Abisse of being nothing, if God, through his great mercy, and goodnes, had not taken you out from thence, and placed you amongst his creatures, giuing you that reall, and true being which you now enioy. So that, for as much as is on our parts, we are nothing, and for our parts we are to hould our selues but equall to those things which are not, and we must ascri­be to God, that wauntage which now we haue aboue them. This is that which S. Paule saith. Si quis existimat se aliquid esse, cum nihil sit, ipse se seducit. If any man [Page 58] thinke, that he is any thing, he is deceiued; for of himselfe hee is nothing. Wee haue heere discouered a greate deepe mine, whereby to enrich, our selues with Humilitie.

Yea and there is yet more in this; For euen now after we are created, and haue receiued our being, it is not we, who hould it, and who can conteyne it in our selues. It is not, as when the architect, hath built a howse, which sustaines it selfe when he hath left it, without nee­ding him any more, whoe made it. It is not soe in our case; but now after we are created, we haue still as greate neede o [...] God, in euery moment of our liues, to the end that we may not loose the being which we haue already, as we had whilst we were nothing, that we migh [...] growe to be. Hee is euer susteyning o [...] holding vs vp, whith his hand of power that so we may not againe fall downe into that profound pitt of being nothing; out of which he tooke vs before▪ And soe saith Dauid Tu formasti me, & posuisti super me manum tuam. Thou o Lord did frame me, and thou didst place thy hand vpo [...] me; and this hand of thine o Lord, holds me sti [...] fast on foote, and conserues me, that soe I ma [...] not againe returne to my former nothing. W [...] [Page 59] are euer soe depending, and so hanging vpon this hand fast ost God, that if once this should faile vs, and that he should take of that hand, but for any one moment of our liues, in the same very moment we were dispatched and we should loose our being & so returne to our nothing, as when the sunne is once hidden the earth is darke.

For this reason saith the holy Scri­pture, Omnes gentes quasi non sint sic sunt coram eo, & quasi nihilum, & ina­ne reputati sunt ei. All Nations in the sight of God, are as if they were not, and as nothing; and they are meere emptinesse it selfe before him. This is that which we all are saying euery minute, namely that we are nothing, but yet I doubt that we say it onely with our mouthes, for I know not whether we vnderstand what we say. O that we vnderstood and felt it, as the Prophet vnderstood, and felt it, when he said thus to, God; Et substan­tia mea, tanquam nihilum ante te. I, O Lord, am as nothing, in thy sight. Really, for my part, I am nothing, for I had noe being, and the being which now I haue, was not had by me of my selfe; but thou O lord didst giue it me; and to [Page 60] thee must I ascribe it all; & I haue nothing whereof to bragge or glory in my selfe, for I had nothing at all to doe therein. And thou O lord, art euer conseruing me in being, and houl­ding me still fast on foote, and thou art still giuing me strength, wherewith to worke All being, all strength, all power to worke comes to vs from thy hand; for, on our part, we can doe nothing, and we are worth nothing, and in fine, are nothing. So that now of what shal we be able to wax proud? Will it be perhaps, of the nothing which we see, wee haue? Wee said a while a goe; of what dost thou grow proud, thou who art but dust, and ashes? but now we may say, of what doest thou grow proud, O thou who art nothing, which, is lesse then dust and ashes? What oc­casion, or euen colour, can a thing of nothing take, for lookeing bigge, and growing proud, and houlding it selfe in some account? Infallibly none at all.

Of a most principall meanes, for a mans know­ing himselfe, and obteyning humilitie, which is the consideration of his Sinnes. CHAPTER VII.

LEt vs yet goe farther on, and digg and sound deeper, into the know­ledge of our selues. Let vs vse the spa­de once againe. But what; Is there any­thing yet deeper? doth anything lye lower then Nothing? yes; there doth, and much lower. What? the sinne which you haue added to it. O what a deep pitt is this? It is much deeper then Nothing; for sinning is much worse then not beeing, and it were better for a man not to be, then to haue sinned; and soe said Christ our lord of Iudas, who ment to sell him. Bonum erat ei, si natus non fuisset homo ille. It had bene better for him, that he had not bene borne. There is not a place soe low, soe distant, and so despised in the eyes of God, amongst all those things which either are or are not; as thath man [Page 62] whoe is in mortall sinne; disinherited of heauen, the enimy of God, and senten­ced, for all eternitie, to hell fire. And though now, through the goodnes of our lord, your consciences are not char­ged with any mortall sinne; yet, as for the knowledge of our nothing, vee called to minde that tyme, wherein we had noe being; soe for the knowing of our ba­senesse and misery, we are now to call that tyme to minde, wehen we were in sinne. Consider, in how wretched estate you were, when, in the sight of God, you were vngratious, vgly, his enemyes, the Children of wrath obno­xious to eternall torments, and then des­pise your selues throughly, and abase your selues into the lowest, and profoun­dest place that possibly you can for you may safely beleeue, that how much soeuer you humble and despise your selues, you will neuer be able to arriue, to that abisse of contempt, which he deserues, whoe hath offēded that infinite goodnes, which is God. This busines hath noe botome at all: it is a most profound and infinite abisse; for till wee shall be able to see in heauen, how good God is, we shall neuer be able to know perfectly, how great [Page 63] an ill sinne is, wich is committed against God, and how great a punishment he deserues whoe commits it.

O that we would contynue in this ponderation and digge on, and still sound deeper into this mine of our sinnes, and miseries, how humble would we then be; in how small accompt would we hould our selues; and how easily would we admitt to be disesteemed and contem­ned by all. Hee whoe hath bene a tray­tour to God, what contempt will he not endure for his loue? Hee who gaue God away for a fancy or toy, or for some plea­sure of an instant: he who offended his Creator; ad his lord, and deserued to re­maine for euer in Hell; what dishonours, what affronts, or iniuries will not he be glad to receiue, in satisfaction for those offences, wich he hath committed against the Maiestie of God; Prius quam humilia­ [...]er, ego deliqui, propterea eloquium tuum cus­todiui; said the Prophet Dauid. Before that scourge came wherewith God hum­bled and afflicted me, I had giuen him cause to inflict it; I had already sinned, and therefore now I am silent, nor dare I complanie, for all is much lesse then my sinnes deserued. Thou hast not pu­nished [Page 64] me O Lord, according to my of­fences, for what soeuer we are possibly able to suffer in this life, is meerely nothing in comparison of that which any one of all our sinnes, hath deserued. Will you perhaps conceiue, that he deserues not to be dishonored, and despised, whoe hath dishonored, and despised God? Do you not thinke it to be reason, that hee be lightly esteemed, whoe sett light by God? Will you not confesse, that that will, which durst offend the Creatour of the world, should, neuer from thence forward, doe any one thing which it pretends, or desires, in punishment of soe vast a presumption?

And there is yet more in it, for though we may well hope, that through the mercy of God, he hath pardonned vs our sinnes, yet, in fine we haue noe certainety thereof. Nescit homo vtrum amore, an odio dignus sit. A man knowes not, saith the wise man, whether he be beloued, or ab­horred by God. And S. Paule said, Nihil mihi conscius sum, sed non in hoc, iustificatus sum. I feele not now, any remorce of conscience concerning any sinne; but yet I know not, for all this, whether I be iustified or noe. And woe be to me, if I be not, for though [Page 65] I be a Religious man, and though I con­uert others, all that, will doe me little good. Si linguis hominum loquar, & An­gelorū, Charitatē autē non habeam, nihil sum▪ though I speake saith S. Paule, with the tongue of Angells, though I haue the guift of Prophecy, and the knowledge of all sciences; though I giue all my goods to the poore, nay though I should conuert the whole world, yet if with all, I haue not Charitie, all this will doe me noe good. Wo be to you if you haue not Charitie, and the grace of God, for els you are nothing, yea & worse then nothing. It is a great meanes to make a man very humble, and euer to thinke meanely of himselfe, and to hold him­selfe in low accompt, that he knowes not whether he be in state of grace, or els of sinne. I am sure enough that I haue of­fended God; but I am not sure, whether I be forgiuen or no. And whoe then, with this will, once presume to hould vp his head: whoe will not be confounded and humbled, as low as the earth, and euen below the earth? For this reason, saith S. Gregory, did God hide the knowledge of his grace from vs: Vt vnam gratiam cer­tam habeamus scilicet humilitatem, that soe we might the more certainly, haue the grace [Page 66] of Humilitie. And though this vncertai­nety & feare wherein God hath left vs, may seeme to be painefull, namely that wee know not with any expresse cer­tainety, whether we be in his fauour or no: yet indeede euen this proceedes from fauour, and mercy in him, towards vs; because this vncertainety is full of profitt to vs, for the obteyning of Humilitie, for the conseruing it, and for the makeing vs not despise any other, how many sinnes soeuer he may haue committed. For that other may perhaps be already pardoned for whatsoeuer sinnes he may haue com­mitted, ad perhaps he may be more in Gods fauour; and for my part, I know not whether I be so or no.

It serues alsoe for a spurre towards good workes, and to keepe a man from being negligent; and to make him walke on with feare and Humilitie, in the sight of God; begging pardon and mercy of him, as we are aduised to do by the wiseman, Beatus homo qui semper est pauidus. De pro­pitiato peccato, noli esse sine metu. Blessed is that man, whoe alwayes feares. And be not with out feare, euen concerning those sinnes, for which yow haue done pennance. This consideration of our sinnes, is a very effi­catious [Page 67] meanes, to make vs put little value vpon our selues, & to be euer humble, & to liue, as it were, euen vnder ground; for there is much to be gotten & digged vp from thence.

If besides we would stay, and consider the defects and wounds, which originall sinne hath caused in vs, how copious would that matter be which wee might finde therein, for our humiliation? How is our nature peruerted and corrupted by sinne. For as a stone is inclined by the naturall weight thereof, to fall downe­ward; iust soe, by the corruption of ori­ginall sinne, we haue a most actiue incli­nation to loue honor, and profitt, and sa­tisfaction of our sence; and we are ex­treamely awake towards all those tem­porall things, which concerne vs; but starke dead, towards those others, which are spirituall and deuine. That, com­maunds in vs, which in all reason, were to obey; and that obeyes, which should commaund. And to conclude, vnder the out side, and posture of men the appetites of beasts lye concealed, and we haue harts which grow groueling towards the ground, Pranum est cor hominum, & in­scrutabile, quis cognoscit illud? The hart of [Page 68] man is wicked, and inscrutable and who can arriue to the mallice thereof? The deeper you digg into this wall, the greater abo­minations will you discouer therein, as was shewed in that figure to EZechiell.

And if now we will apply our selues, to consider our present defects, we shall finde our selues very full of them; for theis growe euer out of our owne store. How slippery are our tongues, and how ill guarded are our harts? How incon­stant are we in our good purposes, and how earnest for our owne interest and gust? How desirous are we to fulfill our appetites? How full are wee of selfe loue? How stronge in the abetting of our owne iudgment and will? How liuely doe wee still finde our passions? how intire our bad inclinations,? and how easily doe we permitt our selues to be transported by them. S. Gregory saith very well, vpon those words of Iob. Con­tra folium quod vento rapitur, ostendis poten­tiam tuam, that a man is, with much reason, compared to the leafe of a tree. For as a leafe is tourned, and tost with euery winde, soe is man by the winde both of his pas­sions and temptations. Somtymes he is troubled with anger: sometymes he is [Page 69] disolued with vaine mirth; some tymes he is trāsported by the appetite of auarice some tymes of ambition and some tymes of lust, some tymes he is hoysed vp by pride, and some tymes cast downe by in­ordinate feare. And soe said the Prophett Psay: Cetidimus quasi folium vniuersi, & iniquitates nostrae quasi ventus abstulerunt no [...]. As the leaues of trees are shaken, and carried away by the winde, soe are we as­saultet and subdued by temptations. We haue noe habilitie, or strength in vertue, nor in executing our good purposes, but indeed we haue enough, for which we may hū ­ble and confounde our selues, and that, not onely by the consideration of our mi­series, and sinnes, but by the weighing alsoe of those works, which seeme in our eyes to be very good. For if we will consider, and examine them well, wee shall finde occasion and matter enough, for which to humble our selues, by reason of the fault and imperfections, which commonly we mingle with them; ac­cording to that of the same Prophet; Facti sumus vt immundus omnes nos, & quasi pan­nus menstruatae vniuersae iustititiae nostrae. We are become as one vnccleane, and all our iustice is like some filthy and polluted ragg. [Page 70] But of this we haue spoken els where, and so there will be no neede to inlarge our selues now, heerein.

How we are to exercise our selues in the knowledge of what we are, that soe we may not be deiected or dismaid. CHAPTER VIII.

OVr misery is soe great, & we haue soe much reason to humble our selues, and we haue soe howerly expe­rience thereof: that we seeme to stand in more need of being animated and incou­raged, to the end that we be not deiected and dismayed, considering our selues to be soe full of imperfections and faults, then to be exhorted to the consideration thereof. And this is soe very true, that holy wryters, & instructours of men in the way of Spiritt, teach vs, that wee must digg and sound into the knowledge of our miseries and frailties, in such sort, as in we stop not there, for feare least the soule should sincke downe by distrust [Page 71] into despaire, in reguard we see soe great misery in our selues, and soe greate incon­stancy in our good purposes; but that we must thē passe on, towards the knowledge of the goodnes of God, and place our whole confidence in him: That soe the sor­row for hauing sinned, may not, as S. Paule saith, be soe great, as to cause deiection and despaire. Ne sortè abundantiori tristitia ab­sorbeatur qui eiusmodi est. But it is to be a well tempered sorrow, & mingled with the hope of pardon, casting our eyes vpon the mercy of God, and not fixing them wholly, vpon the onely consideration of our sinnes, and the deformitie and grei­ueousnesse thereof. And soe they say, that wee must not dwell vpon the conside­ration of our owne pouertie and weake­nes, least soe we be dismayed, but onely that we may thereby, finde reason to dis­trust our selues, obseruing that on our parte, we haue noe leaninge-place on which to rest, and then instantly to looke vp to God, and trust in him. And thus we shall not onely not remaine discou­raged, but we shall rather be animated and reuiued thereby, because that which serues to make vs distrust, when we be­ [...]ould our selues, Will serue to strengthen [Page 72] our hope when wee looke vp to God: & the more we know our owne weakenes; and the more we be distrust full of our selues, by looking vp to God, and re­lying on him, and by placing all our con­fidence in him, we shall finde our selues the more stronge and full of courage in all things.

But the Saints doe heere aduertise vs, of apointe which imports very much, namely that as we must not dwell vpon the knowledge of our infirmities and miseries, least we fall vpon distrust and despaire, but passe on to the knowledge of the goodnesse, the mercy, & liberality of God, and place our whole confidence in him: soe alsoe must we dwell as little heere, but turne our eyes quickly in againe vpon our selues, and vpon our owne miseries and frailties. For if we sticke vpon the knowledge of the good­nes the mercy, and liberalitie of God, and forgett what wee are in our selues, we shall runne much hazard of presumption and pride, and wee shall grow to be too secure of our selues, and to be ouer bould, and not soe doubtfull, and carefull, as were sitt, which is a daungerous course, and hath bene the fundation & roote of [Page 73] of many fearefull and great ruines, O how many men, whoe were very spiri­tuall, and whoe seemed to be sublimed, as high as heauen in the exercise of prayer and contemplation, haue cast them selues downe headlonge by this precipice? O how many, who really were Saints, and great Saints, haue come by this meanes, to haue most wretched falls? Because they forgott them selues; because they made them selues too sure, through the fauours which they had receiued from God? They grew to be full of confidence, as if there had already bene noe more danger for them, and soe they came mi­serably to distruction.

Wee haue bookes which are full of such accidents. S. Basill saith, that the cause of that miserable falle of king Dauid, both into adultery, and Murther, Was the presumption which once he had when he was visited by the hand of God, with abondance of consolation; soe farr, as that he presumed to say, Ego dixi in abundantia mea, non mouebor in aeternum. I shall neuer be altered from this state. Well, stay a while, God will a little take of his hand: those extraordinary fauours, and [...]egalos shall cease, and you shall see [Page 74] what will happen. Auertisti faciem tuam a me, & factus sum conturbatus. God leaues you in your pouerty, and then you will be like your sel e; and you shall know to your cost, when you are once fallen, that which you would not know whilst you were visited and sauoured by Al­mightie God. And S. Basill alsoe saith, that the cause o [...] the fall, & denyall of the Apostle S. Peeter, was the confiding and presuming vaynly in himselfe. Etiam si oportuerit me mori tecum, non te negabo, & si omnes scandalizati fuerint in te, ego nun­quam scandalizabor. Because he said with arrogancy and presumption, that thouhg all men should be scandalized, yet would not he be scandalized, but would rather dye with Christ; For this did God permitt, that he should fall; that soe he might be hum­bled, and know himselfe. Wee must neuer giue way that our eyes may wāder from our selues, nor euer be secure in this life: but considering what we are, we must goe euer on, with great care of our selues, and with great doubt, and seare, least the enemy, whome we carry still a­bout vs, put some tricke vpon vs, and pro­uide some snare, into which he may pro­cure vs to fall.

So that as we must not stay vpon the knowledge of our owne miserye & weakenes, but passe instantly on to the knowledge of the goodnes of God, soe neither must we stay vpon the knowled­ge of God, and his mercies & fauours, but returne with speede againe, to cast our eyes downe vpon our selues. This is that Iacobs ladder, whereof one end is fastned to the earth, in our knowledge of our selues, and the other reaches vp to the very hight of hea­uen. By this ladder must you ascend and descend, as the Angels ascended and des­cended, by that other. Rise vp by the knowledge of the goodnes of God, but stay not there, least you grow into pre­sumption but descend to the knowledge of your selues: yet stay not also there, least you fall into despaire: but still returne againe to the knowledge of God, that so you may haue confidence in him. In fine, the businesse consists, in that you be still ascending, and descending by this ladder.

Thus did S. Katherine of Siena vse this exercise, to free her selfe from seuerall temptations which the diuell brought against her, as she herselfe relates in her Dialogues, when the diuell would tempt her by way of confusion, desiring to make [Page 76] her beleeue that her whole life was no­thing but errour, and abuse, For then she woud raise her selfe vp, but yet still with humilitie, by the cōsideration of the mer­cies of God: and she would be saying to this effect, I confesse o my Creator, that my whole life hath bene led in darkenes, but yet I will hide my selfe in the wounds of Christ Iesus Crucified, and I will bath my selfe in his blood: and soe my wickednes shal be con­sumed, and I will reioyce in my Creator, and my lord. Lauabis me, & super niuem dealba­bor. And soe also, when the Diuell would offer to putt her vp to pride by tentations of a contrary kinde seekeing to make her thinke that she was perfect, and pleasing to God, and that there was noe cause why she should any longer afflict her sel­fe, and lament her sinnes: then would she humble her selfe, and make the diuell this answere. O wretched creature that I am S. Iohn Baptist neuer committed sinne, & was sanctified in his mothers wombe, and yet notwithstanding all that was contynually doeing penance: And I haue comitted for many defects, and haue neuer lamented them, no nor euen considered them a [...] they deserued. With this the diuell, not likeing to endure soe great humilitie or [Page 77] the one side, nor soe great confidence on the other, said thus to her. Be thou accursed and he alsoe vhoe hath taught thee this, for I know not how to make entrance heere, since if I abase thee by cōfusiō, thou raisest thy selfe vp as high as heauen, by the consideration of the mercy of God: and if I raise thee vp towards presomp­tion, thou abasest thy selfe by the considera­tion of thy sinnes as low as hell by way of humilitie: yea and thou persecutest me, euen in hell it selfe.

Now after this very manner, are we to vse this exercise, and soe shall wee, on the one side, be full of circumspection and feare, and on the other, full of courage and ioy. Fearfull in reguard of our sel­ues, and ioyfull through our hope in God. Theis are those two lessons, which (as we are taught, by that other Saint) God giues dayly to his elect, the one to make them see their defects, and the other to make them see the goodnes of God, who takes them from vs with soe much loue.

Of the great benefitt and profitt, which growes by this exercise, of a mans knowing himselfe. CHAPTER IX.

TO the end that we may yet be more animated to this exercise of the know­ledge of our selues, we will goe on de­claring some great benefitts, and aduan­tages which are conteyned therein. One of the cheife thereof, hath bene shewed already, namely, that this is the foundatiō and roote of Humilitie, and the necessary meanes both for the purchase, and pre­seruation thereof. One of those antient Fathers being asked how a man might doe to obtaine true Humilitie, made this answere: Si sua tantummodo & non alte­rius mala consideret. If he consider onely his owne sinnes, sounding and digging deepe into the knowledge of himselfe, this man shall obtaine true Humilitie. This alone were sufficient to make vs at­tend much to this exercise since it imports vs soe very much, towards the obtey­ning of this vertue. But yet the Saincts [Page 79] passe further on, and say, that the humble knowledge of our selues, is a more cer­taine way towards the knowledge of God, then the profound study of all sciē ­ces. And the reason which S. Bernard giues is, that this is the most high science of all others, and of the greatest benefitt, For from hence, a man comes to the knowledge of God, which is giuen vs to be vnderstood, as S. Bonauentu [...]e saith, by that mistery of the holy Ghospell, which Christ our sauyour wrought, vpon the person of that man whoe was borne blinde. For by laying dust vpon his eyes, he gaue him both corporall sight, whe­rewith to see himselfe, and spirituall sight also, weherewith to know and adore God. Sic Dominus nos caecos natos, per nostri & Dei ignorātiam, illuminat lutum vnde nati sumus, liniendo super oculos no­stros, vt primum incipiamus nos ipsos cognos­cere, deinde ipsum illuminatorem nostrum cre­dendo proni adorare. Hee saith that to vs, whoe are borne blinde, through the ignorance both of God, and of our selues, god giueth, sight by laying durt vpon our eyes whereof we were made, to the end that considering our [...]elues whoe are but as a little durt, we may [...]eceiue that sight, wehereby first we may see [Page 80] and knowe our selues, and from thence may arriue to knowe God.

And this very thing doth our holy mo­ther the church intēd tot teach vs, by that holy ceremony which it vses in the begi­ning of Lent, when it layes dust or ashes ouer our eyes, and then sayth this. Me­mento homo quia puluis es, & in pulue­rem reuerteris. Remember o man that thou art dust and that to dust thou shalt returne, That soe knowing him selfe he may alsoe come to know God, and be troubled for hauing offended him, and doe pennance for his sinnes. Soe that a mans seeing and knowing him selfe, and considering his basenes, and his durt, is a meanes to come to the knowledge of God. And the more any man knowes his owne basenes, he shall the more discerne the greatnes, and Maiesty of God. For opposita iuxta se posita magis elucescunt. One contrary and one ex­treame put by the other will make that other appeare the more. White laide vpon blacke appeares the more fresh and cleare. And so since man is the most extreame basenes and God the most sublime altitude, they are two contrary extreames, and from hence it is that the more a man knowes him selfe, in whome he findes that there [Page 81] is noe goodnes at all, but onely Nothing and sinne, the more he findes the good­nes, and mercy, and liberalitie of God, who vouchsafes to loue vs, and as it were to conuerse, with soe great a basenes as ours is.

From hence growes the soule to be greatly kindled and inflamed towards the loue of God, for it neuer giues ouer maruailing, and giuing thankes to God, for that man, being soe miserable and soe wicked, God indures him vpon the earth, and dayly alsoe doth him many fauours. For it happens often, that we cannot soe much as indure our selues, and that yet the goodnes and mercy of God towards vs is such, as that not onely he indures vs, but hee is pleased to say of vs, Deliciae meae esse cum filijs bo [...]inum. My delight is to be with the sonnes of men. What didst thou finde O lord, in the sonnes of men that thou shouldst say my delights are to conuerse with them.

For this did the Saints soe much fre­quent the excercise of the know [...]egde of [...]hem selues, that soe they might acquire a greater knowledge of God, and a greater [...]oue to his diuine Maiestie. This was that exercise and prayer, which S. Augustine [Page 82] vsed. Deus semper idē, nouerim me, nouerim [...], O my God, which art euer the sane, and neuer changest; let me knowe my selfe, and lett me know thee. And this other was the pray­er, wherein the humble S. Francis spent the whole dayes and nights; who art thou O Lord, and who am I. By this way, came the Saints to a very high knowledge of God, and this is a very plaine and certaine way: and the more you digg downe into the knowledge of your selues, the higher shall you rise, and the more shall you growe in the knowledge of God, and of his infinite mercy and goodnes. As alsoe on the other side, the higher you rise, and the more you growe in the knowledge of God, the lower you will descend, and the more you will profitt in the know­ledge of your selues. For the light which comes to you from heauen, will shew yo [...] such slutish corners in your sowles, as wil [...] make yow ashamed of that which, in th [...] eyes of the world, wil seeme very fayt [...] and Good. S. Bonauenture saith, that a when the sunne beames enter into any roome euery moate of the ayre will shew it selfe; Si & cor radiis gratiae illustratum, etiam minim videt. So the soule being illustrated by th [...] knowledge of God, and by the beames o [...] [Page 83] that true sonne of Iustice, the very least little things will instantly be seene; and soe the soule comes to hould that for fautly, which he whoe inioyes not soe great light, will esteeme to be good.

This is the reason why Saynts are soe humble, and hould them selues in soe small accompt, and the greater Saints they are, they are the more humble, and the accounte wherein they hould them selues is soe much the lesse. For still, as they haue more light, and greater know­ledge of God, they know them selues better, and see that of theire owne stock, they cannot bragg, but onely of Nothing, and of Sinne. And howe much soeuer they knowe them selues, and how many faults soeuer they see in their owne soules they still beleeue, that there are many more which they see not and conceiue that the least parte thereof, is that which they can come to knowe, & after this rate doe they esteeme them selues. For as they beleeue that God is more good then they are able to comprehend, soe alsoe doe they beleeue, that themselues are more wicked then they can vnderstand. And [...]s, how much soeuer we conceiue or knowe of God, we cannot perfectly [Page 84] comprehend him, but still there will be more and much more to be conceiued, and knowne; soe how much soeuer we know our selues, and how much soeuer we humble, and despise our selues, We shall neuer be able to descend so lowe as to arriue to the profounditie of our misery And this is noe exaggeration, but a cleere truth. For since man hath nothing of his owne store, but Nothing, and Sinne, whoe will euer be able to humble and abase himselfe soe much, as those two Titles deserue.

Wee read of a Saint who desired light of God to know her selfe, and she dis­cerned so much deformitie, and misery in her condition, that she was not able to endure it and then she prayed thus to God. O lord not soe much, for I shall fainte vnder the burden. And father Auila, saith that he knew a certaine person, whoe begged of God many tymes, that he would make him see and know himselfe. God opened his eyes a little, and it had like to haue cost him deere. For hee saw himselfe soe vgly, and soe abominable, that he vttered loud cryes and said, O Lord I beseech thee euen for thy mercies sake, take this spectacle from before myne eyes, for I can [Page 85] looke noe longer vpon this figure.

From hence growes alsoe, that holy kinde of hate and detestation of them selues, in the seruants of God, whereof I spake before. For how much more they know the immense goodnes of God, and loue him more, soe much the more doe they abhorr them selues, as hauing bene opposites and enemyes of God, according to that of Iob. Quare posuisti me contrarium tibi & factus sum mihi metipsigrauis. They see that in themselues, they haue the roote of all mischeife which is the wicked and peruerse inclination of our flesh; and vpon this knowledge, they raise them selues vp against them selues, and abhorr them selues. Doe you not thinke it reason to abhorre him, who made you forsake and sell soe greate a good as God is, for a little contentment or gust? Doe you not thinke it reason for you to hate him, whoe made you loose eternall glory, and deserue Hell for euer; him who wrought you soe much hurt, and still persistts in doeing it, Doe you not thinke that you haue cause to detest? Well now, this person is your selfe, an opposite and ene­my of God, an opposite and enemy of your owne saluation.

That the knowledge of ones selfe, doth not cause dismay, but rather giues courage and strength. CHAPTER X.

THere is another great benefitt, which growes from the exercise of know­inge a mans selfe; that not onely it cau­ses no dismay, or base feare, as perhaps some might doubt, but rather a great hart and courage, towards all those things which are good. And the reason of this is, that when a man knowes him selfe, hee sees that here is noe colour, why he should rely vpon him selfe, but that distrusting himselfe, hee must put all his confidence in God, in whome he findes himselfe stronge, and able for all things. Hence it is, that theis are the men who are apt to attempt, and vnder­take great things, and theis are they, who goe through with them. For in reguard they ascribe all to God, and no­thing to them selues, God takes the busines in hand and makes it his, and [Page 87] holds it vpon his ownes accounte; and then he is wont to doe mightie things, and euen wonders, by the meanes of weake instruments. Vt ostenderet diuitias gloriae suae in vasis misericordiae, quae prepara­uit in gloriam. To shew the riches and trea­sures of his mercies. God will doe wonderfull things, by instruments whoe are miserable and weake. Hee vses to put the treasures of his mercy into the poorest vessels, for thus doth his glory shine most. This is that which God said to Saint Paule, when being euen tyred with temptations, he cryed out and begged, that hee might be deliuered from them; and God made him this answere: Sufficit tibi gratia mea, nam virtus in infirmitate perficitur. My grace shall be sufficient for thee, how great soeuer thy temptations and miseries may be, and then doth the power of God proue it selfe to be more stronge, and perfect, when the weakenes and infirmitie is more appa­rent. For as the Phisition gaines more ho­nour when the sicknes which he cures is more daungerous, soe when there is more weakes in vs, our deliuery brings more glory to Gods arme and power; and soe doth Saint Augustine and Saint Ambrose expound this place. So that when a man [Page 88] knowes and distrusts himselfe, and puts all his confidence in God, then doth his Maiestie come and helpe; and when on the other side a man putts confidence in himselfe, and in his owne diligences and meanes, he is forsaken by Al­mightie God. This saith Saint Basile, is the cause why when we desire to make our Prayers best and to haue most deuo­tion in certaine principall festiuities, it falls out many tymes, that we haue lesse; because wee put our confidence in our owne meanes, and in our owne di­ligences, and preparations. And at other tymes, we are preuented with great benedictions, and sweetenes, when; we looke for them least, to the end that we may knowe, that this is an effect of the grace and mercy of our lord, and of no diligence or meritt of ours. So that a mans knowing his misery and frailty; causes noe cowardise or dismay, but ra­ther giues courage and strength, in re­gard that it makes him distrust him selfe, and place all his confidence in God. And this is alsoe that which the Apostle saith. Cum infirmor tunc potens sum; and againe, Cum humilior tunc exaltor. For thus doe both Saint Augustine and Saint Ambrose declare it. When I humble and a base my [Page 89] selfe and know that I am good for nothing, then am I exalted and raysed vp. Whilst I know and see my infirmitie and miserie fastning my selfe vpon God, I finde my selfe more stronge and more full of cou­rage, for hee is all my confidence and strength. Et erat Dominus fiducia eius.

Heereby you may vnderstand, that it is not Humilitie nor any thing which springs from thence, when there come to vs some tymes, certaine dismaies, and deiections, concerning our little progresse in Spiritt, and when we feare that we shall neuer obtaine such or such a vertue, and neuer ouercome such an ill condition or inclination; or that we shall not be fitt for this or that office, and ministery, in which we are or may be imployed, by Obedience, as when we question, whether we shall be fitt to take Confessions, or to be sent to or fro in Missions or the like. This may seeme to be Humilitie, but many tymes it is not soe, but rather springs from pride. For such a one, cast, his eyes vpon himselfe, as if by his owne strength, and diligences, he were to goe through with that busines; whereas he ought to cast them vpon God, in whome we are to be full of confidence and cou­rage. [Page 90] Dominus illuminatio mea, & salu [...] mea quem timebo; Dominus protector vitae meae a quo trepidabo. Si consistant aduersum me castra, non ti [...]ebit cor meum. Si exurgat aduersum me praelium, in hoc ego sperabo; & si ambulauero in medio vmbrae mortis non ti­mebo mala, quoniam tu mecum es. If whole armies shall rise against me, my hart shall not be affraide. If they shall bidd me battaille yet will I hope in God. Though I walke in the midst of the very shandow of death, and arriue euen at the very gates of hell, yet my hart shall not feare, because thou O Lord art with me. With what varietie of words, doth the holy Prophett expresse the selfe same thing, and indeede we, haue the Psalmes full of this, to signifie the aboun­dance of pious affections, and of the con­fidence which he had, and which we ought to haue in God. In Deo meo trans­grediar murum. In my God, I vill passe ouer a wall, how high soeuer it may be. Nothing shall be able to put it selfe betweene me, and home. God can conquer giants, by grassehoppers. In my God, I will treade lyons and dragons vnder my feete. By the grace and fauour of our lord, we shall be stronge. Qui docet manus meas ad praelium, & posuit vt arcum aereum brachia mea.

Of other great benefits and aduantages, which grow, by the exercise of a mans know­ledge of himselfe. CHAPTER. XI.

ONe of the principall meanes, which, for our parts, we are able to imploy, to the end that our lord may shew vs fa­uour, and communicate greate graces and guifts to vs is, that we humble our selues, and know our owne frailty and misery. And see said the Apostle S. Paule libenier igitur gloriabor in infirmitatibus meis, vt inhabitet in me virtus Christi. I will gladly glory in my infirmities, and weakenes, that soe the power of Christ may dwell in mee. And Sainct Ambrose vpon those wordes, Placeo mihi in infirmitatibus. I am pleased in my infirmities, saith, Si gloriandum est Chri­stiano, in humilitate gloriandum est, de qua crescitur apud Deum. If a Christian be to glory, it is to be in his owne pouertie, and miserie; whereby he may increase and prosper, in the sight of God. Saint Augustine [...] that of the Prophett, to this purpose. [Page 92] Pluuiam voluntariam segregabit Deus, haere­ditati tuae, & infirmata est, tu vero perfecisti eam. When thinke you, that God will giue the voluntary and sweete rayne of his guifts, and graces to his inheritance, which is the soule of man? Et infirmata est. When the same soule shall vnderstand her owne infirmitie, and misery, then will he perfect it, and the voluntary and sweete shower of his guifts and graces, shall fall downe vpon it. And as heere amongst vs, the more our poore beggars discouer their wretchednes, and their soares, to rich and charitable men, the more they moue them to pittie, and the more almes they receiue at their hands, soe the more a man knowes and humbles himselfe, and cōfesses his misery, the more doth he inuite, and incline the mercy of God, to take pitty, and compassion on him, and to communicate the guifts of his grace with the more abundance. Qui dat lasso virtutē, & his qui non sunt, fortitudinem, & robur multiplicat. For he giues strength to the weake, and to them who are, as if they were not, he multiplyes courage and strength.

To declare in few words, the great benefitts and aduantages of this exercise, I say that the true knowledge of a mans [Page 93] selfe, is the vniuersall remedy of al incon­ueniences. And soe in the questions which we vse to aske in spirituall confe­rences, whence such or such a thinge vses to grow, and what may be the remedy thereof, we may in effect answere in them all, that they proceede from want of a mans knowing himselfe, and that the remedy thereof would be, to know and humble himselfe as he ought. For if you aske whence it growes, that I iudge of my brethren, I say from the want of knowing my selfe. For if I would goe watching with in my selfe, I should finde soe much for me to see and soe many miseries to bewayle, that I would not marke the faults of others. If you aske from whence it comes, that some tymes I speake sharpe, and vnmortified words to my brethren; that alsoe growes from the want of knowing my selfe. For if I knew my selfe well, and held myselfe for the worst of the company, and looked vpon euery other man as if he were my superiour, I should not be soe bould, as to hould such language to them. If you aske from whence grow those excuses, and those complaints and those murmu­rings, as why they doe not giue me this or [Page 94] that, or why they treate me in such a fashion; it is cleere that it rises from the same roote. If you aske from whence it comes, that a man is soe much troubled and de­iected, when he findes himselfe molested, by varietie of temptations; or growes melancholy, and is discouraged, when he falls often into any defect; this alsoe growes from want of a mans knowinge himselfe. For if you were truly humble, and considered well the malice of your harts, you would not be troubled or dis­maid at this, but you would rather be in wounder, that you committ noe worse things how you came not to haue more dāgerous faults; and you would be giuing great thanks, and prayse to God, for houldeing you soe fast in his hand, that soo you fall not into those things, into which infallibly you would haue fallne, if he had not held you vp, For, from a very source, and sincke of vice, what sinne is that which would not flowe? From such a filthy dunghill what should we expect, but an odious and abominable stincke, and from such a tree, such fruite. Wpon those words of the Prophet, Re­cordatus est quoniam puluis summus; Hee remembreth that we are but dust, S. Anselme [Page 95] saith, what wonder is it, if dust be blowne away by winde. If alsoe you desire a meanes whereby you may come to shew much Charitie towards your brethren, and that you may be obedient, and patient, and very penitent, you may heere finde the remedy of all.

Wee reade of our Father Franciscus de Borgia, that being once in iourney, he was mett by a great lord of theis kingdomes, whoe was a freind of his, and when he obserued him to be soe full of pouertie and incommodity, he was hartily sorry to see it, and besought him to be more carefull of his person, and to cherish him­selfe. The Father, with a cheerfull countinance, and much quietnes, said thus to him; I beseech your Lordship not to be troubled concerning me, and thinke not that I goe soe ill prouided as you haue conceiued. For you shall wnderstand, that I alwaies send a harbinger before me, who makes my lodging ready, and takes care that I be regaled to the full. That lord asked then, who that har­binger was, to which he answered thus. The knowledge of my selfe, and the conside­ration of what I deserue for my sinnes, which is no lesse then hell fire. And when with this knowledge, I arriue at my lodging, how [Page 96] vnprouided and incomodious soeuer it may be, me thinks it is euer better then I deserue.

In the Cronicles of the Order of the Dominicans it is recounted of B. Saint Margaret of the same Order, that a cer­taine religious man, a great seruāt of God, and very spirituall person, speaking one day with her, tould her, amongst other things, that he had often begged of God in his prayer, that he would shew him the way, which those auntient fathers had held, whereby they pleased him soe much, and had receiued so many fauours from his hand; and that, one night, Whilst he was taking his rest, a booke was laide open before him, whereof the letters were written in Gould, and instantly a voice awaked him which said thus; Rise vp, and read. And then he rose, and read theis few but heauenly words, This was the perfection of those auntient Fa­thers to loue God, to despise them selues, not to contemne or iudge any other: And then instantly the booke vanished a way.

How much it concernes vs to be exercised, in the knowledge of our selues. CHAPTER XII.

IT will appeare by what is said, how much it concernes vs to be exercised in the knowledge of our selues. Thales Milesius, one of the seauē wise men of Greece, being asked which, of all naturall things, was the hardest to be knowne, made this answere, A mans selfe. Because the loue which a man beares himselfe, is soe great, that it distracts, and hinders this know­ledge; and from hence grew that saying, which was soe much celebrated amongst the auntiēts, Nosce te ipsū, know thy selfe. And an other said, Tecum habita; Dwell with thy selfe. But lett vs leaue theis stran­gers and come home to others of our owne communion, who are better Mais­ters of this science. The B. Saint Augu­stine and Saint Bernard say, that the science of a mans knowing himselfe, is the most profi­table and most high that euer was inuented or found. Men, saith Saint Augustine, are wont [Page 98] to esteeme much the knowledge of the heauens, and of the earth by Astrologie, and Cosmo­graphie, and to knowe the motions of the skye, and the course of the planetts. With their proprieties, and influences; but yet the knowledge of a mans selfe, is the most high, and profitable science of them all. Other sciences blow a man and puffe him vp, as Saint Paule saith; but wee are humbled and edified by this. And soe the Saints, and all Maisters of spiritt, doe greatly charge vs, to employ our selues in prayer, vpon this exercise: and they reproue the errour of some, who passe too lightly ouer the consideration of their owne defects, and detaine thēselues in thinking vpon other deuout things, because they finde gust in them; but none, in the consideration of their defects and faults; because they take noe pleasure in looking into them selues; and in this they are like such as are de­formed, who because they are soe, dare not looke vpon themselues in a glasse.

The glorious Saint Bernard speaking to man, in the person of God, saith thus: O homo si te videres, tibi displiceres, & mihi placeres: sed quia te non vides, tibi places, & mihi displices. O man, if thou didst see, and know thy selfe, thou wouldst be displeasing [Page 99] to thy selfe, and thou wouldst be pleasing to mee: but now because thou doest not see, and know thy selfe, thou art pleasing to thy selfe, and art displeasing to me. Veniet tempus cum nec mihi nec tibi placebis, mihi quia peccasti, tibi quia in aeternum ardebis. Take heede that there come not once a tyme when thou shall neither be pleasing to God, nor to thy selfe, not to God, because thou hast sinned, nor to thy selfe, because thou art damned by thy selfe, through thine owne fault.

Saint Gregory treating of this, saith, there are some whoe as soone as they beginne to serue God, and to take vertue a litle into their consideration, thinke presently, that they are holy and good; and doe soe place their eyes vpon the good they doe, that they forgett their miseries and sinnes past, yea and somety­mes their present sinnes too; for they are soe very busy about gazing vpon the good they doe, that they attend not, nay and see not, the ill which sometymes they committ. But such as indeede are good, and the elect of God, proceede after a very different manner. For where as indeede they are full of vertue and good works they are yet euer looking [...]pon the ill they doe, and are considering [Page 100] and ruminating vpon their imperfections & defects. And we shall quickly see what becomes of both theis kindes of men. For they whoe are most considering their sinnes, secure their good deedes, and conserue the great vertues which they possesse, remayneing euer in humilitie; and on the contrary side, those others, whoe are looking soe earnestly vpon their good deedes, loose them, because they growe vaine and proud thereof. So that good men serue themselues of their very sinnes, and draw good & spirituall profitt from thence; whereas ill men draw hurt and losse, euen from their good deedes, because they make ill vse thereof. As it happens in the case of cor­porall food, which, though in it selfe it be healthfull & good, yet if a man eare of it without rule or measure, it will make him sicke. And soe on the other side, if the very poyson of vipers be taken, wi [...]h a certaine composition, & propor­tion, it will become a Treacle, and giue him health. When therefore they shall bring the good things which you haue done to your memory, to the end that you may esteeme and value your selfe. S. Gregory aduises you, to oppose your [Page 101] ill deedes against them and to call your former sinnes to minde. So did S. Paule, to the end that his great vertues might not blowe him vp, as alsoe his hauing benne rapt, into the third heauen, and made capable of those high reuelations, which were imparted to him. Quia prius blasphemus fui, & persecutor, & contume­liosus. Alas saith hee, I haue bene a blas­phemour, and a persecutor of the seruants of God, and of the name of Christ; alas I am not worthie to be called an Apostle, because I haue persecuted the Church of God. Qui non sum dignus vocari Apostolus, quoniam persecutus sum ecclesiam Dei. This is a very good counterpoise, and a very good countermine, against this tempta­tion.

Vpon those words, which the Ar­changell Gabriell spake to the Prophet Daniell, Intellige fili hominis, O sonne of man obserue, what I intend to say to the S. Hierome saith, that those holy Prophetts Daniell, Ezechiell, & Zacharias, through the high & continuall reuelations, which they had, seemed already, as it were, to con­ [...]erse amongst the Quires of Angells; and to the end that they might not exalt them selues aboue them selues, and grow idle [Page 102] headed, and proud, vpon that occasion, as conceiuing that they were growne to be of a kinde of Superiour & Angelicall nature, the Angell letts them know on the part of God, that they must remem­ber their humaine nature and frailty; & he calls them sonnes of men, that soe they might vnderstand them selues to be fraile men, and miserable creatures like the rest; and that soe they might be humble, and esteeme them selues but as they were. And wee haue many examples in histories both Ecclesiasticall and prophane, both of Saints and other illustrious persons, kings, Emperours and Prelates, who vsed this meanes; and euer kept some about them, whoe might bring them to remembrance from tyme to tyme, that they were but men; soe to conserue them in Humilitie, and to keepe them from growing vayne and proud.

It is recounted of our Father Franciscus Borgia, that whilst he was yet Duke of Gaudia, a holy man gaue him this councell, that if hee had a minde to profitt much in the seruice of God, no day might passe, wherein he would not thinke seriously of somwhat, which might putt him to confusion, and meane [Page 103] opinion of himselfe. And he tooke this Counsell soe much to hart, that from the tyme that he vsed the exercise of Mentall Prayer, he imployed euery day, the two first howers there of, vpon this know­ledge, & contempt of himselfe. And be­sides, what soeuer he heard, and read, & saw, it all serued him towards this aba­seing & confusion. And besides he had another Deuotion which helped him much, and it was, that euery day as soone as he rose, he kissed the ground three tymes, to put him in minde, that he was dust and earth, and that into earth he must returne. And it well appeers how much profitt he drew from thence, by the great example of Humilitie and sanctitie, which he left behinde him. Lett vs therefore obserue this Councell, and practise it. Lett no one day passe, wherein we spend not some tyme of prayer, and consider not somewhat which may tend to our confusion and contempt: and lett vs not grow weary, nor giue ouer this exercise, till we finde that our soule hath euen drunke vp, a profound & cordiall desire to be disestee­med and despised: and till we may feele our selues to be greately ashamed, to ap­peere [Page 104] with soe much basenes and misery as ours is, before the high presence and Maiestie of Almightie God.

We haue very much neede of all this; for our pride and inclination to be ho­nored, and esteemed, is soe very great, that if we walke not contynually in this exercise, we shall finde our selues euery hower to be lifted vp aboue our selues, as corke goes swyming vpon the water, for noe corke is soe light and vaine as wee. Wee must euer be repressing and beating downe that swelling and pride which heaues vs vp, and we must looke towards the feete of our deformity and basenes, that soe the wheele of our vanitie and pride may be broken in peeces. Lett vs remember the Parable, of the Figg tree, which is mentioned in the holy Ghospell and which the owner thereof had a minde to pluck vp by the rootes; because in three yeares, it had borne noe fruite; but the gardner moued that it might be suffered to grow a yeare longer, and said that he would digg about it, and that if then, it gaue not fruite it might afterwards be rooted vp. Digge you, in like manner, about the dry and barraine figg tree o [...] your sowles, and lett the dunge and mi­series [Page 105] of your sinnes be cast round about it since you haue such store thereof, and soe you shall be also fertile, and beare fruite.

To the end that we may be the more animated to vse this exercise, and that noe man take ocasion to giue it ouer, through any vaine apprehensions, We are to vn­derstand two things. The first, that no man must thinke that this exercise be­longs onely to beginners, because it alsoe concernes Proficients, and most Perfect men; since we see that they, and euen S. Paule himselfe did vse it. In the second place, it is fitt for vs to vnderstand, that this exercise is no afflictiue or melancholy kinde of thing, nor causes trouble or dis­quiet, but rather brings with it greate peace and rest, yea and great cōtentment and ioy, for any man to cōsider & knowe himselfe, how many defects and faults so­euer hee committ, & how perfectly so­euer he vnderstand, that because he is soe wicked he deserues that all men should despise and hate him. For when this knowledge of our selues growes from [...]rue Humilitie, that paine comes accom­ [...]anied with such a kinde of swauitie, and contentment, that a man would be sorry [...]o be with out it. Other paines and trou­bles [Page 106] which some feele, when they con­sider their faults and imperfections, are temptations of the diuell, whoe, on the one side, procures by this meanes, to make vs thinke that we are truly hum­ble; and, on the other, would be content to make vs distruct the goodnes of God, and to be dishartned, and dismayed in his seruice. Indeede if we were still to pawse vpon the knowledge of our owne misery and weakenes, we should haue occasion enough to be afflicted and sadd, yea and to be discouraged and dismayed; but wee must not stay there, but passe on to the consideration of the goodnes, and mercy, and liberalitie of God, and how much hee loues vs, and what hee suffered for vs, and in this are we to place all our hope. And soe, that which would be an occasion of dismay and sorrow, by looking vpon our selues, serues to ani­mate and incourage vs, and is an occasion of greater comfort and ioy when wee lift vp our eyes towards God. A man behoulds himselfe, and sees nothing bu [...] cause of greife, but looking vp to God he confides in his goodnes without fear [...] of being forsaken, notwithstanding th [...] many faults, and imperfections, and [Page 107] miseryes, which hee discernes in him­selfe. For the goodnes and mercy of God, vpon which hee hath placed his eyes and his hart, doth infinitely exceede and outstripp all that which can be ill in vs. And with this consideration, being rooted in the very strings of the harte, a man vntyes himselfe from himselfe, as from some broken reede, and euer goes resting vpon God, and confiding in him according vnto that of the Prophett Daniel. Neque enim in iustificationibus nostris prosternimus preces ante faciem tuam, sed in miserationibus tuis multis. Not confiding in our selues, nor in any meritts or good worke of ours, doe we presume to lift vp our eyes to thee O Lord, and to begg fauour at thy hands but by putting our confidence in thy greate mercy.

Of the second degree of Humilitie, and heer it is declared, wherein this degree consists. CHAPTER XIII.

THe second degree of Humilitie, saith S. Bonàuenture, is when a man desires, [Page 108] to be held by others in small accounte. Am [...] nesciri, & pro nihilo reputari; Desire to be vnknowne, and disesteemed, and that noe body may haue you in accounte. If we were well grounded in the first degree of Hu­militie, we should already haue made most of our way, towards the second. If really we esteemed our selues little, it would not seeme very hard to vs, that others should alsoe esteeme little of vs; yea and we would be glad thereof. Will you see that this is true, saith S. Bonauenture? All men are naturally glad, when others conforme them selues to our opinion, and thinke the same that we thinke. Well then, if this be soe why are we not glad, when others haue vs in small account? Doe you know why? Because, we esteeme highly of our selues; and we are not of their opinion. S. Bonauenture, vpon these words of Iob, Peccaui & vere deliqui, & vt eram dignus non recepi, saith Many with their tongues speake ill of them selues, and say that they are this & that; but they beleeue not what they say, for when others say the same, yea and lesse then that, t [...]y cannot indure it. And these men when they speake ill of them selues, say it not with truth, nor doe they [Page 109] feele it soe in their harts, as Iob. did when he said: I haue sinned, and really trans­gressed & offended God, and he hath not punished me, according to my great de­meritt. Iob said this with truth of hart, but theis men saith S. Gregory doe hum­ble them selues onely in apparance, and with the tongue, Whereas in their hart they haue noe Humilitie. They will needes seeme to be humble, whereas they haue noe minde to be soe indeede: for if in earnest they desired it, they would not be offended soe much, when they were reprehended and admonished of any fault by others, and they would not excuse them selues nor be troubled soe much, is wee see they are.

Cassianus recounts, that a certaine Monck came once to visit the Abbot Se­rapion, who in habitt, iesture, and words, seemed to be of great Humility, and con­tempt of himselfe; and neuer made an end of speaking ill of himselfe, and of saying that he was soe great a sinner, and soe wicked a man, that he was not worthy to breath in the common ayre, nor to [...]read vpon the earth, and much lesse would he consent that they should wash his feete. The Abbot Serapion, after he [Page 110] had dyned, began to treate of some spiri­tuall things, as he had bene accustomed, and applied alsoe some little thing to his guest, and gaue him this good aduice with greate mildnes and loue; Namely, that since he was yonge an stronge, he should procure to remaine in his Cell, and labour with his hands for his foode, according to the rule of the Moncks and not tot goe idly vp & downe by the Cells of others. This Moncke was so much troubled at this admonition and aduice, that he could not possibly disemble it, but shewed it euidently by his countenance. Then said the Abbot Serapion, what is this my sonne, that till now, you haue bene speaking soe much ill of your selfe, & soe many things of dishonor and affront to you; and that now, vpon an admoni­tion, soe easy as this which containes noe iniury or affront at all, but rather much loue and Charitie, you haue bene soe much offended and altered, that you could not hide it. Did you hope perhaps, by meanes of that ill which you said of your selfe: to heare that sentence of the wise man out of our mouth, Iustus prior est accusator sui. This man is iust and humble, since he speakes ill of himselfe? Did you pre­tend [Page 111] that wee should prayse you, and hould you for a Saint. Ah, saith Saint Gregory, how many tymes is this! that very thing, to which we pretend by our hypocrisies, and counterfeit Humilities? but that which would faine seeme Humi­litie, is great pride. For we humble our selues many tymes, to the end that we may be praysed by men, and be held for humble and good. And if you will not graunte me this; I must aske you why you say that of your selfe, which you will not haue others to beleeue? If you speake it from your hart, and if you walke in the way of truth, you must desire that others may beleeue it too, and may hould you for such as you said; and if you desire not this, you shew plainely that you pretend not thereby to be hum­bled, but to be valued and esteemed. This is that, which the wiseman saith: Est qui requiter humiliat se, & interiora eius plena sunt dolo. There are some whoe humble them selues, after a counterfeit manner, and their hart is full of deceipt and pride. For what greater deceipt can there be, then by meanes of Humilitie, to be honored and esteemed by men; and what greater pride, then to pretend to be held humble? [Page 112] Appelere de humilitate laudem humili­tatis, non est virtus sed subuersio. To pre­tend to the prayse of humilitie, is not (saith Saint Bernard,) the vertue of humilitie, but the peruersion and subuersion thereof. For what greater peruersion can there be then this? Quid peruertiùs, quid ve in­digniùs, vt inde velis videri melior, vnde videris deterior? What thing can be more vnreasonable, then to desire to seeme to be the better, for that, for which you seeme worse? What thing is more vnworthie and ab­surd, then to desire to seeme good and to be held for such, euen for the ill which you haue said of your selfe? Saint Am­brose reprehending this, saith thus. Multi habent humilitatis speciem, sed virtutem non habent; multi eam soris pretendunt, & intus imp [...]gnant. Many haue the apparance of hu­militie, but yet they haue not the vertue of Humilitie, many seeme exteriourly to seeke it, but interiourly they contradict it.

This pride, and inclination of ours, to be esteemed and valued, is soe greate, that wee seeke a thowsand inuentions, & wayes, how to compasse it. Sometymes we doe it directly, & sometymes in­directly; but we are euer procuring to bring the water to this Mill. S. Gregory [Page 113] saith that it is the propertie of proud men, when they conceiue them selues to haue said, or done any thing well, to desire such as saw or heard it, to tell them the faults thereof,; their intention yet being, to be prays'd. They seeme in­deede, to humble them selues exteriourly, because they desire men to tell them their faults; but this is noe Humilitie but pride for their dessigne thereby is to be prays'd At other tymes, you shall haue a man speake ill of some what, which he hath done, and declare that he is not plea­sed with it, that soe he may come to know what the other thinks; and he would faine heare it excused, and that the other should say, no certainly it was very well said, or done; and you haue noe rea­son at all to be desquieted wiht your sel­fe, vpon that occasion. This, I say, is that which he sought. A certaine graue Fa­ther, whoe was a very spirituall man, was wont to call this, a pride, of by hooke or by crooke; because, by this de­uise, or engine, one man fetches prayse out of the mouth of another. Aman makes an end of his Sermon, and is very well content, and satisfied with himselfe, and intreates another [Page 114] to tell him his faultes: But to what end serue these hypocrisies, & fictions: for you beleeue not that there were any faults, nor pretend any other thing, but that he should praise your sermon, and that he should iumpe with your owne opinion; and that, is indeede the thinge, which you are glad to heere; For if by accident, he tell you plainely of any fault, you are not pleased; but rather you will defend it, & sometymes it happens, that you will iudge him who told you of it; as not hauing soe good an vnderstanding, and note in things of that nature, because he held that for a fault, which you conceiue to haue bene well said. All this is pride, and desire of prayse, which you pretend to satisfie, by this counterfeit Humilitie. At other tymes, when wee are not able to con­ceale the faulte, we confesse it very cleerely, to the end, that since we haue lost a pointe of honour by making the fault, we may recouer it againe by confessing it after an humble manner. At other tymes, saith Saint Bonauenture, we exaggerate our owne faults, and say more then is true, to the end that others seeing that it is neyther possible, nor [Page 115] credible, to haue bene soe much as was said, they may thinke that there was no fault committed at all; that so they may cast the accusation, vpon the accounte of our Humilitie; So that by exaggerating, & declaring more then is true, wee would conceale the fault which in truth is that which wee intend. By a thowsand deuises and tricks doe we procure to hide and disguise our pride vnder the Cloake of Humilitie.

And thus, by the way, you shall see, as Saint Bernard saith, how pretious a thing Humilitie, and how base and hatefull, pride is. Gloriosa res humilitas, qua ipsa quo­que superbia palliare se appetit, ne viles [...]at. See how sublime and glorious a thing humilitie is, since euen pride desires to serue it selfe thereof, and to be cloaked therewith; and see alsoe how base and shamefull a thing pride is, since it dares not soe much as appeere with the face discouered; but ouer shadowed and desgui­sed, by the veyle of humilitie. For you would be extreamely ashamed, & hould your selfe for greately affronted, if the other should vnderstand that you pretend and desire to be esteemed, and praysed: & therefore it is, that you procure to couer your pride, with the apparance of H [...]ili­tie. [Page 116] But now, why will you indeede be that, which you are soe ashamed to seeme to be. If you would be soe out of counte­nance, that others should knowe, you desire to be esteemed, and praysed, why are you not much more ashamed, to de­sire it. For the defect and ill thereof, consists in the act it selfe of your desiring it, and not in their knowing that you desire it. And if you be ashamed that men should know it; why are you not ashamed, that it should be seene, & knowne, by Almightie God. Imperfe­ctum meum viderunt oculi tui. Thine eyes O lord, see how imperfect I am.

All this comes vpon vs, for not being wel rooted in the first degree of Humilitie, which keepes vs so farr from the second. Wee must vndertake this busines from the first grounds thereof; for first it is neces­sary for vs to vnderstand our owne mise­ry, and our Nothing, and from this kinde of profound knowledge of our selues, is to growe a base conceipt in vs, and a des­pising and contemning of what we are, which is the first degree of Humilitie; & from thence we must get vp to the se­cond. Soe that it suffices not that you speake ill of your selfe, yea euen though [Page 117] you speake it sincerely, and from your hart, but you must procure to arriue soe farre as that you may be glad, that others thinke that of you, which you t [...]inke, and say of your selfe; and that they dises­teeme and despise you. Saint Iohn Clima­tus saith Hee is no humble man, whoe is content to abase and speake ill of himselfe, (for what man is hee, whoe cannot be content to beare with himselfe) but that man is humble, who can easily be glad to be ill treated, and des [...]ised by others. It is well, that a man should euer be spea­king ill of himselfe, and confessing that he is proud, and slouthfull, and impa­tient and carelesse, and the like, but it were better that he kept his patience, till he were told as much by others. If you desire that others may thinke soe of you, and hould you in no other estima­tion and accounte then this, and that you are truly glad thereof when the occasion is offered, this indeede is true Humilitie.

Of some degrees and stepps whereby a man may rise to the perfection of this second degree of Humilitie. CHAPTER XIV.

IN reguard that this second degree of Humilitie is the most practicall, and difficult part of the exercise of this vertue, we will deuide it, as some of the Saints haue done: and wee will sett forth fower degrees or stepps thereof; that soe by little and little, and as it were by measured paces, wee may goe rising vp to that perfection of Humility, which this second degree exacts. The first steppe is, not to desire to be honored, or esteemed by men, but rather to flye from all that, which hath any touch of honor and esti­mation. Our bookes are full of the exam­ples of Saints, whoe were soe very farr from desiring to be esteemed or honored by the world, as that they fledd from ho­nours, [Page 119] and dignities, and from all those occasions which might bring estima­tion with them in the sight of men, as from the most capitall enemy which they could haue. Christ, our Redeemer, and our Master, gaue vs the first exam­ple of this, when hee fledd vpon his notice, that they ment to choose him for their king; after that illustrious miracle of hauing fedd fiue thowsand men, with fiue loaues, and two fishes; when yet himselfe, ranne noe hazard in any state of life, how high soeuer it might be, but onely to giue vs exam­ple. And for the selfe same reason, when he was pleased to manifest the glory of his most sacred body, to his three disciples, in his admirable Trans­figuration, he commaunded them not to speake of it, to any, till after his death, and glorious Resurrection. And giuing sight to those blinde men, and working of other miracles, he comaunded them to be silent. And all this was done to giue vs an example of flying from honour, and the estima­tion of men, in regard of our great danger to grow vaine, and soe to perish thereby.

In the Cronicles of the Order of Blessed Saint Francis, it is recounted, that brother Giles hearing the relation of the fall of brother Elias, who had bene their Generall, and a great learned man, and who was then an Apostata, and excom­municated for applying himselfe to the Emperour Frederike the second, whoe had reuoulted from the Church, brother Giles hearing this, cast himselfe downe to the ground, and embraced it as streightly as he could, and being asked why he did soe, he made this answere. I will gett as farre downe as I can, for that other fell downe, because he would needes rise vp soe high. Gerson brings that to this purpose, which the Poets faine of the Giant Antheus sonne of the Earth: Who fighting with Hercules, recouered new strength, euery tyme that he was cast downe to the ground, and soe he could not be ouercome; but Hercules obseruing this, lifted him vp on high, and soe cutt off his head. This saith Gerson, doth the di­uell pretend to doe with vs. Hee seekes to hoyse vs vpp with honour, estimation and praise, that soe hee [Page 121] may cutt our throates, and then cast vs downe more low, then we rose high. And therefore the true humble man, casts himselfe downe to the earth, of the knowledge of himselfe, and seares, and flyes from being puffed vp, and praysed.

The second degree, as Saint An­selmus saith, is this, Vt p [...]tiatur con­temptibiliter se tractari. To suffer with patience and that when soeuer any occa­sion is offered, whereby you may seeme to be disparaged, or despised, you beare it well. We doe not say; in this place, that you should desire iniuries and affronts, and that you should goe in search thereof, and reioyce therein, when you finde them. That pointe is more high, and perfect, and heerafter wee shall treate thereof; but that which now wee say, is, that when any t [...]i [...]g shall present it sel [...]e, which may seeme to pointe at your disaduantage, you beare it at least with patience, if you cannot doe it with ioy. According to that of the wise man, Omne quod tibi applicatum fuerit, accipe, & in dolore sustine, & in [Page 122] humilitate tua patientiam habe. All that which offers it selfe, contrary to your sen­suality and gust, receiue it in good part though it trouble you and suffer it with Humilitie and patience. This is a greate meanes, both for the obteyning of Humility, and preseruing it. For, as honor and the estimation of men, is a meanes to make vs proud and vayne, and therefore did the Saints fly soe farr from it, soe all that which tends to our disestimation and contempt, is a very great meanes, both for the getting of Humilitie, and glowing in it. Saint Laurentius Iustinianus, was wont to say, that Humilitie is like a streame or brooke, which in winter carries much water, and little in Sūmer, and soe Humilitie growes lesse and lesse in prosperitie, and greater in ad­uersitie.

Many are the occasions, and they are offered vs daylie, for the exercise of Hu­militie, if we would vse attention and care in profiting thereby. That Saint saith thus very well, That which pleases others shall be effected, that which contents thee shall not be done: that which others say shall be esteemed, that which thou saith, shall stand for no­thing. [Page 123] Others shall aske and receiue, thou shalt begg and shalt not obtaine, others shalbe greate in the mouthes of men; and shall make noe account of thee: and affaires shalbe communicated to others, and thou shalt be held vnfitt for them. Let euery man take account of himselfe, and goe discoursing of those particular occasions, which may, or vse to offer themselues, and obserue how he pro­ceeded therein. Obserue how you like it, when another commaunds you re­solutely, and after an imperious man­ner. Obserue how you take it, when they admonish you or reproue you for any faulte. Obserue what you thinke, when you conceiue that your Superiour deales not confidently, but lookes vpon you with a kinde of wary or iealous eye. Saint Dorotheus aduises, that when soeuer any of theis occasions is offered vs, to receiue it as a remedy, and med­cine wherewith to cure and heale our pride; and to praye God for him who ministers the occasion, as for the Phisition of our soules, and to be fully perswaded that who soeuer abhorrs theis things, abhors Humilitie.

The third stepp which wee are to mounte, is, that wee reioyce not, and take noe contentment when men doe esteeme and praise vs. This is more hard then the last stepp, as Saint, Au­gustine saith. Etsi cuiquam facile est lau­de carere dum denegatur, difficile est, ea non delectari cùm offertur. Though it be an easy thing to want prayse when it is not giuen; yet for a man not to be gladd to be esteemed, and praysed, and not to take contentment therein, when it is offered, is very hard. Saint Gregory handles this pointe very well, vpon those wordes of Iob. Si vidi Solem cum fulgeret, & Lunam incedentem claerè, & latatum est, in abscondito cor meum. If I saw the Sunne when it shined, and when the Moone went brigh [...]ly on, and if my hart reioyced in secret. Saint Gregory saith, that Iob spake thus, because he did not ioy or take vaine contentment in the prayses, and estimation of men. For this is to behould the sunne when it shines, and the Moone when it is bright, for a man to consider the praise, opinion, and fame, which he hath amongst men, and takes delight and gust therein. Hee [Page 125] saith therefore, that there is this diffe­rence betweene the humble and the proud, that the proude reioyce when they are praysed, though it be not true, which is said of them, and they reioyce because they keepe noe accounte at all concerning that which indeed they are in themselues, and in the sight of God, but they onely pretend to be valued and esteemed [...]y men: and soe they ioy, and euen looke bigg w [...]th it, as men who haue attayned the end to which they aspired. But now the true humble man of hart, when he findes that they esteeme and prayse, and speake well of him, then shrinks he vpp, and is the more confounded in himselfe, according to that of the Prophet. Exaltatus au­tem, humiliatus sum, & conturbatus. When they exalted me, then did I humble my selfe the more, and walked on with the more confusion, and feare. And that with reason. Tanta enim consideratione tre­pidat, ne aut de his in quibus laudatur & non sunt, maius dei indicium inueniat, aut de his in quibus laudatur, & sunt, competens prae­mium perdat. For he seares, least he should be the more punished by Almightie God, for [Page 126] wanting that for which he was praised, or if perhaps he want it not, yet he feares least theis prayses should proue to be his whole reward; and that soe they will come and say to him, Recepisti bona in vita tua, Thou hast already receiued the reward of thy good works.

So that, whereas proud men take oc­casion to looke bigge, & grow vaine vpon the praises of men, from thence doe such as are humble, take occasion to abase and confound them selues, soe much the more. And this saith S. Gregory, is that, which the wise man affirmes; Q [...]omodo probatur in conslatorio argentum, & in for­nace aurum, sic probatur homo, ore laudan­tis. As siluer is tryed in the melter, and gould in the Crisoble, soe is a man tryed by the mouth of him, by whome he is praysed.

Gould and siluer, if it be not right, is consumed by the fyer, but if it be good, it is purified and clarified thereby. Iust soe, saith the wise man, is a man pro­ued by prayse. For when a man is estee­med and praysed, if he exalt himselfe and growe vaine through those prayses, his Gould and siluer is not good, because the Crysoble of the tongue consumes it, [Page 127] But he, who hearing his prayses takes occasion from thence to be the more confounded and humbled, is most per­fect Siluer and gould, because that fire of prayse did not consume it: but rather it remayned more purified and perfected thereby, since the man was more con­founded and humbled.

Take you therefore this for a signe, whether you profitt in the vertue of Hu­militie or noe, since the holy Ghost deli­uers it for such. Consider whether you be sorry when they esteeme and prayse you, or rather whether you be not con­tent and gladd. Wee reade of our Father Franciscus de Borgia, that noe one thing troubled him soe much, as when hee found himselfe to be honored, for a Saint, and seruant of God. And being asked once, why he afflicted himselfe so much for this, (himselfe not desiring it, nor procuring it) he made answere, that he feared the accounte which he was to giue to God, When he found himselfe to be soe farr another man, from that which he was conceiued to be, which is that which we said before of Saint Gregory. A [...]ter this manner, are wee to be very deepely grounded in the [Page 128] knowledg of our selues, that so the winde of prayse and estimation of men, may not blow vs vp, and draw vs out of our Nothing. But we must rather be the more ashamed thereof, & confounded thereby, considering how false those prayses are, & that we haue noe such vertue in vs, as may deserue them; and that we be not such as the world conceiues, and publishes, and as indeede we ought to be.

Of the fowerth stepp, which is to desire to be disesteemed, and despised, and to be glad thereof. CHAPTER XV.

THe fowerth stepp for arriuing to the perfection of Humilitie, is for a man to desire to be despised, and disesteemed, and he be glad of disho­nors, iniuries, and contempt. Saint Bernard saith, Verus humilis vilis vult reputari, non humilis praedicari, & gaudet de con­temptu [Page 129] sui. The man who is truly humble, desireth to be held by others, in small accounte, and not to be accounted humble, but vnwor­thy and meane, and to be glad thereof. This is the second degree of Humilitie, and in this the perfection thereof consists. And for this reason, Humilitie is com­pared to Narde which is a smalle and odoriferous hearbe, according to that of the Canticles. Nardus mea dedit odorem suum. For then dot the Odour of this Narde of Humilitie, extend and impart it selfe to others, when not onely you put little esteeme vpon your selfe, but when you alsoe desire, and like well, that you be despised and disesteemed by others. Saint Bernard notes, that there are two kindes of Humilitie. One is when a man considering himselfe, and perceiuing his misery, and basenes, is conuinced by the truth, and houlds himselfe in noe esteeme and resolues that he is worthy to be despised and dishonoured by all men. Hee saith, that the former Humilitie, namely that of the vnderstanding, was not in Christ our Lord; for it was not possible for him to thinke, that he de­serued to be held in meane accounte, and much lesse to be dishonored, and despised. [Page 130] Quoniam sciebat se ipsum. Because he vnder­stood himselfe perfectly well; and [...]now that he was true God, and equall to his Father: Non rapinam arbitratus est, esse se aequalem Deo; sed semetipsum exinaniuit, sormam serui accipiens. But the second kinde of Hu­militie, was in him, namely that of the hart, and will. For in reguard of the great loue which he bore vs, he was pleased to abase and disauthorise himselfe; and to seeme vile and contemptible in the eyes of men. And soe he saith, Discite a me, quia mitis sum & humilis corde. Learne of me, for I am meeke and humble of hart. But as for vs, wee are to haue both theis Humilities, because the first with out the second, is dec [...]ipt full & false. To desire to seeme, and to be held for other, then that which really you are, is falshood & deceipt. Hee whoe really is humble, and indeede thinks basely and disesteemes and despises him­selfe, is alsoe to be gladd, that others may d [...]spise and disesteeme him.

This is that which we are to learne of C [...]rist our Lord. Consider how cor­dially and with how ardent desire, and will, he embraced dishonour, and con­tempt for loue of vs. For he was not sa­tisfied, with abasing and emptying [Page 131] himselfe, by making himselfe man, and takeing the forme of a seruant vpon him, he who was & is the lord of heauen and earth; but he would needes assume the forme and habit of a sinner. Deus filium suum mittens in similitudine carnis peccati, saith the Apostle. God sent his sonne, in the habit and similitude of a sinfull man. Hee tooke not sinn, because sinne could not be in him, but he tooke the marke and signe of sinners, for he would be circumcized as a sinner, and baptised amongst Publicans and sinners; as if he had bene one of them, and would be lesse esteemed then Bar­rabas, and iudged to be a worse man, and more vnworthie of life, then hee. To conclude, the desire which he had to suf­fer, affronts, and scornes, and reproach, for loue of vs, was soe very greate, that he thought the hower to stay very longe, wherein, all inebrated with loue, he might remaine naked, like another Noe, to be scorned by men. Baptismo habeo baptizari, & quomodo coarcto donee perficiatur. With baptisme (saith he) am I to be baptised (which was a baptisme of blood) and how am I in paine, till I may be able to put it in execution. Desiderio desideraui, hoc Pascha manducare vobiscū: with desire haue I desired [Page 132] that the hower may once arriue, wherein there shall be nothing for me, but buffetts, and spurns as to any slaue. For he knew that they would spitt vpon his face, as a blasphe­mour; and cloath him with white as a foole, and with purple as a Counterfeit king, and aboue all that they would loade him with scourges. Which was the pu­nishment of Malefactors and murdering theeues; and finally with the torment of the Crosse in the company of murderers; which then was the most ignominious and reproach full manner of death, that could be sound in the world. This is that, which Christ our redeemer desired, with soe great desire. Improperium expe­ctauit cor meum, & miseriam, saith the Prophet in his name. I was expecting re­proach, and affronts, as one would expect [...]ome what which were very pleasing to him, and were to giue him much gust; For indeede of such things as theis, ought we to haue. hope, and greife, for our feare of others. And the Prophett Ieremy saith, Sa­turabitur opprobriis. Hee desired and thirsted after this hower, that he might as a man may say, euen haue his bellyfull of reproches, and affronts, and scornes, as of things to which he [Page 133] carryed an extreame appetite, and of which hee was very greedy, and in­deede they were most sauory to him for the loue of vs.

B [...]t now if the sonne of God, desired dishonor and contempt, with soe greate appetite, and receiued them with soe much contentment and gust for the loue of vs, hee hauinge noe way deserued them; mee thinks it should be no such strange matter for vs, who haue soe well deserued all kinde of dishonour and contempt, to desire for loue of him, to bee held for noe other then what we are, and to reioyce in suffering those disgraces and affronts which wee deserue; as Saint Paule did when he said; Propter quod, placeo mihi in infirmitatibus meis, in con­tumelijs, in necessitatibus, in angustiis pro Christo. For which reason I reioyce in my infirmities, and iniuries: & af­fronts, & necessities, & persecutions and all kinde of difficulties, for Christ our Lord. And wryting to the Philip­pians, and treating of his imprison­ment, he desires them to beare him com­pany, in the ioy he had, to see him­selfe in Chaines, for Christ our Lord. [Page 134] Hee had such an abundance of ioy in the persecutions and afflictions which hee suffered, that hee had to spare for his freinds, and therefore he inuited them to pertake thereof, with him. This is that milke, which the Blessed Apostles suckt from the brest of Christ. And soo wee read thus of them; Ibant gaudentes a con [...]pectu concilii, quoniam digni habiti sunt pro nomine Iesu, contumeliam pati. They were full of ioy and gust, when they were carried prisoners, before their presidents, and into their Sinagogues, and esteemed it for a great fa [...]our, & regalo, at the hands of God, to be thought worthy to suffer affronts, and iniuries, for the name of Christ. Heerein they were imitated by other Saints, as, for example by a Saint Ignatius the Mar­tyr, whoe when they were carrying him to be martyred at Rome, with many scor­nes and reproaches, was full of ioy and said: Nunc incipio Christi esse discipulus. It is but now, that I begin to be a Disciple of Christ.

And this is that which our Father desi­res, that we may imitate, and he inioy­nes it in theis words, of great exaggera­tion & ponderation. They who shall enter heere, & liue in the Society, are to obserue and consider, as in the presence of God, our [Page 135] Creatour and our Lord, that it is of great moment, and must be with vs of greate ac­counte, in order to our profiti [...]g in the way of spiritt; to abhorre wholly, and not onely in parte, whatsoeuer the world embraces and loues; and to embrace with our whole harts, whatsoeuer was embraced by Christ our Lord. For as worldly men follow, and loue the world, and with all diligence search after worldly honour, and estimation, and fame, as the world teaches them, so they whoe walke in spiritt and are serious in following Christ our Lord, doe ardently desire the direct contrary. That is to say, the same cloathing, and liuery, which our Lord ware for the loue and reuerence which we beare him. And all this to such a proportion, as that where soeuer it may not be of any offence to his diuine Maiestie, nor involue the sinne of any of our neighbours, nor our selues giue any occasion thereof, we must desire to suffer iniuries, false testimonies, affronts, and to be esteemed for noe better then fooles, and this onely, through a desire to imitate & resemble Iesus Christ our Lord, and creatour, in some poore manner. In this Rule is decyphred all that which can be said of Humility. This is to haue, in good earnest, for­saken and detested the world, and the [Page 136] most difficult parte thereof, which is the appetite and desire to bee valued, and esteemed, this is to be dead to the world, and to be indeede Religious; that as they of the world, desire to be honoured and esteemed, and reioyce in it, so we may desire dishonour, and con­tempt, and be glad of them. This is to be truly of the Society of Iesus, and to be the companions of Iesus. Let vs there­fore keepe him company, not onely in name but in dishonor, and contempt; and lett vs put on his liuery, in being affronted and despised by the world, with him, and for him; and in being ioyfull, and glad thereof for his loue. Thou, O Lord, wert publiquely pro­claimed, as wicked; and placed betweene two murdering theeues; and therefore permitt not, that I be proclaimed for good; for it is not reason that the ser­uant should be better esteemed then the Master. And if, O Lord, they perse­cuted and despised thee, lett them also persecute, affront, and despise me, that soe I may imitate thee, and appeare to be thine assotiate, and disciple. Father Franciscus Xauier, said, that he held it to be vnworthy of a Christian, who is [Page 137] euer calling to minde the affronts which were done to Christ our Lord, if he, the while, would take gust, in that the world should beare him reuerence & honour.

That the perfection of humilitie and of all other vertues, consists in performing the acts thereof, with delight and gust; and how much this imports towards our perseuerance in vertue. CHAPTER XVI.

IT is the common Doctrine of the Phi­losophers, that the perfection of vertue consists in performing the acts thereof, with delight, and gust. For treating of the signes whereby it may be knowne, whether a man haue obteyned the habit of any vertue: they say they are t [...]eis; when a man works according to that vertue, Promptè, Faciliter, & Delectabi­liter: with Promptitude, with Facilitie, and with Delight. Hee who hath acqui­red the habitt of any art, or science, [Page 138] performes the workes thereof, with ex­treame promptitude and facilitie, And soe we see, that hee who is skilfull vpon any instrument, and hath gotten the habitt thereof, playes with extreame prompti­tude and facilitie: and hath noe neede to prouide himselfe, nor to thinke much of the matter, for euen though he thinke of other things, he will yet play well. Now in the selfe same manner, he whoe hath acquired the habitt of vertue, performes the acts thereof. And therefore if you will know, whether you haue acquired the vertue of Humilitie, looke first whe­ther you performe the works thereof with promptitude, and facilitie, for if you feele difficultie, or repugnance in the oc­casion which present themselues to you, it is a signe that you haue not yet acquired the perfection of that vertue. And if, for the bearing them well, you haue neede of preuentions, and consideration I con­fesse it is a good way for the obteyning the perfection of that virtue, but still it is a signe, that you haue not obteyned it yet. As he, whoe is to play vpon the Lute, must goe thinking, where hee is to place one finger, & where an other, & calling to minde the rules which hee [Page 139] was taught, doth well towards his learninge to play; but with all, it is a signe that as yet, he hath not gotten the habitt of that instrument, For he who hath gott it, needes not call this, or that to minde, to the end that he may play well. And soe said Aristotle Ars perfecta, non deliberat, tam sibi facilis est actus suus. Hee whoe hath perfectly ac­quired the habit of any art, findes it soe easy to performe the acts thereof, that he ha [...]h noe neede of cogitation or deliberation, how to doe them, for the doeing them well. And soe the Philosophers come to say, that the vertue of a man is knowne, by his sud­daine and inconsiderate acts. In repentinis secundum habitum operamur; a mans vertue is not knowne by the acts which he performeth, vpon great deliberation, but by such, as doe come from him, at vnawares.

Yea and the Philosophers say yet more then this. Plutarch, treating how it may be knowne, when a man hath obteyned a vertue giues two signes the­reof; and one of them which the greate Philosopher Zeno left in wryting, is, by his Dreames. If euen when you are in your dreames, as you are sleeping, [Page 140] you haue noe ill impulses or vncleane imaginations; or when, if you haue them, you take noe gust or contentment in them, but the contrary: and when you resist the temptation and delight thereof euen in your dreames, as if you were a wake, this is a signe, that the vertue is well rooted in your soules, and that, not onely your vill is subiect to reason, but euen your sensuall appetite, and imagina­tion. Iust soe, as when Coach-horses are well taught, though the Coachman lay the raines on their necks, & perhaps sleepe himselfe, yet they goe on their way, without making any fault. Soe, saith the Philosopher: They whoe haue perfectly obteyned any vertue, and haue totally subdued the affects and brutall appetites which repugne to it, goe on their, right way, euen when they sleepe. Saint Augustine doth also teach vs this doctrine, thus. Domine, memores man­datorum tuorum, etiam in somnis resistimus. Some seruants of God carry soe greate an affection to vertue, and to the keeping of God's comaundements, and soe great detestation against vice, and are soe accustomed, and inured to the resistance of temptations, when they are a wake [Page 141] as that they resist them alsoe euen when they sleepe. Wee read in the life of Father Franciscus Xauier, that in a certaine tem­ptation or illusion which he had once in his sleepe, cast vp certaine gulpes of bloud. In this sorte doe some declare, that place of Sainct Paule: Siue vigelemus, siue dormiamus, simul cùm illo viuaemus: which imports onely that both liuing and dying, wee must euer liue vith Christ vhich is the common exposition: but mo­reouer that the zealous seruants of God, must euer liue with Christ, and that not onely wakeing, but euen sleeping also, & dreameing.

The Philosophers goe yet further, and say; that the third condition or signe, whereby it may be knowne, if a man haue perfectly obteyned any vertue, is when he performes the workes thereof, Delectabiliter, with delight and gust, for this is the principall signe, wherein the perfection of vertue consists. If therefore you wil see whether you haue obteyned the perfection of the vertue of Humilitie, examine your selues by that rule, which we deliuered in the last Chapter; and see whether you be as gladd of any disho­nour, and affront, as wordly men vse [Page 142] to be, of honour and estimation.

But besides that all this is necessary for arriueing to the perfection of any ver­tue, there is yet another thing of very greate importance, towards the con­tynuing, and perseuering therein. For in fine, till wee arriue to performe the actions of vertue, with gust and ioy, it will be a thing of much difficultie, to continue in vertue. Saint Dorotheus saith, that this was the common doctrine of those antient fathers: Solebant patres, & maiores nostri, firmiter asserere; Quicquid animus alacriter non admittit, diuturnum esse non posse. Those antient Fathers were wont to say, and they held it for a most cer­taine truth, that whatsoeuer was not per­formed with gust and ioy, could not last any long tyme. It may well happen, that for some fitt, you will keepe silence, and liue with modesty and recollection; but yet, till this flow from the very inte­riour of the hart, and till by the good custome which you vse, you make it growe as it were to be connaturall to you, and soe you come to performe it with swauitie and gust, you will not con­tynue longe therein, but it will passe, as being affectect and forced; Et nullum vi [...] ­lentum [Page 143] perpetuum. For this reason, it im­ports soe much, to exercise the acts of any vertue with such constancy, as there­by to roote it in the soule, which must euen drinke it vp in such sort, that it may fall, euen as it were of it selfe, vpon the vertue and they may seeme to be acts of our owne nature, for soe wee shall per­forme them with ioy and gust. By these meanes we may obtaine a kinde of secu­ritie, that we shall contynue and perseuer therein. This is that, which the Prophett saith: Sed in lege domini volūtas eius. Another translation saith, Sed in lege Domini voluptas eius. Blessed is that man, whose whole contentment, ioy, and gladnes, is in the law of our lord, and whoe make it his delights, and entertainements; for that man will yeild the fruite of good wor­kes, like a tree which is planted by the riuer side.

The perfection to which wee must pro­cure to rise, in this second degree of Humilitie, is more declared. CHAPTER XVII.

SAint Iohn Climacus adds another poin­te to the former; and saith that as proud men loue honour and estimation, soe much, that to be the more honoured, and esteemed by men, they faine, and pre­tend sometymes to certaine things, which they haue not, as namely more nobilitie, more riches, more capacitie, and parts then their owne; soe it is the signe of a most profound Humility, when a man arriues to haue soe greate a desire to be humbled, and despised, that for the obteyning thereof, he pro­cures in certaine cases, to faigne, and to pretend to haue some defects, which indeede he hath noth; that soe hee may come to be lesse esteemed. Of this, saith hee, we haue an example in a cer­taine [Page 145] father Simeon; whoe, hearing that the Admirall of the Country, came to make him a visitt, as to a famous and holy man, tooke a peece of bread and cheese into his hand, and sitting downe at the doore of his Cell, hee began to eate thereof after such an vntoward manner, as some naturall foole might vse, which as soone as the Admirall saw, hee despised him; and the other remained with much contentment, for hauing obteyned what he pretended. And we read of the like examples of other Saints, as namely, of Saint Fran­cis, when he put himselfe to tread mor­ter, that soe hee might fly from honour, and from that reception which they had a minde to make him, and of Fryer Iu­niper alsoe when he put himselfe to play at boyes play with Children, out of the same end.

Theis Saints considered, that the world despised the sonne of God, who is the su­preame and the infinite good; and per­ceiuing the world to be soe deceiptfull and false, and that is was mistaken in not knowing such a resplendent and cleare light, as the sonne of God was, and in not honouring him who was most true [Page 146] and perfect honour; they conceiued such a hatred and detestation against the world, and the estimation thereof, that they reproued all that which the world appro­ues, and they praysed and loued all that which the world despises, and hates: and soe they fledd with great care, from being praysed and esteemed by the world which despised their God, and their lord: and they held it for a particular si­gne of being beloued by Christ our lord, to be despised by the world with him, and for the loue of him. This is the cause, why Saints haue taken so much gust, in the contumelies and affronts of the world; and haue tryed soe many conclu­sions, for the obteyning to be contemned thereby. It is true, saith Saint Iohn Cli­machus, that many of theis things were done by particular instinct of the holy Ghost, and soe are a more fitt obiect, for our admiration then for our imitation to worke vpon. But Though we arriue not to performe that holy kinde of sim­plicitie, in act, as those Saints did, we must yet procure to imitate them in the loue, and great desire which they had▪ to be vndervalued and desprised.

Saint Diadocus goes on further and [Page 147] saith, that there are two kindes of Hu­militie, Vna mediorum, altera perfectorum. The first is of the middle sort, who are proficients, but yet are still in the fight, and are combated with the thoughts of pride, and of ill motions, though they procure with the grace of our Lord, to resist them by humbling and confoun­ding themselues. Another Humilitie the­re is, which belonges to such as are per­fect; and this is when our lord communi­cates soe great light to a man, in the way of knowing himselfe, that it seemes, as if now he could not be proud, yea and that euen the motions thereof, could now come noe more. Tunc anima velu [...] naturalem habet humilitatem. Then haht the soule, a kinde of Humilitie, euen as if it were naturall. For howsoeuer hee may performe greate things, yet he exalts not himselfe one iott, the higher for that, nor doth he esteeme himselfe the more, but rather houlds himselfe for inferiour to all. And he saith, there is this diffe­rence betwene theis two kindes of Humilitie, that commonly the first is exer­cised with some trouble, and paine, as being, in fine, perfourmed by such a one, as hath not yet obteyned a perfect [Page 148] conquest of himselfe, but still feeles some contradiction; for this is indeede that, which giues sorrow and paine: when the occasion of Humiliation and disestimation arriue; for in this case, they may take things with patience, but they cannot doe it with ioy; for still there is some what within, which makes resistance, because the passions are not ouercome.

But now the second kinde of Humilitie; giues noe paine or greife at all, but rather much ioy (soe that the man be indeede in that confusion & shame and haue that true disesteeme and contempt of himselfe be­fore our lord) for such a one, hath nothing now, which can make him any resistance▪ in reguard that he hath conquered and subdued the contrary passions, and vices, and obteyned a perfect victory ouer him­selfe. And from hence it is, sayth the Saint, that they whoe haue but the first humili­tie, are troubled and altered, by the aduer­sities, and prosperities and variety of euēts in this life. But as for them whoe possesse the secōd Humilitie, neither are they trou­bled by things aduerse, nor doe prosperous things make them giddy, or light; nor doe they cause any vaine cōtentment in them; but they euer stand fast in one and the same kinde of State, and they inioy greate [Page 149] tranquillity and peace, as men whoe haue acquired perfection, & consequently are superiour to all euents. Nothing can dis­quiet and giue paine to him, who desires to be disesteemed, and is glad thereof; for if that which might trouble him, and giue him paine, namely the being forgotten and disesteemed, be that in fine which he desi­res, and that which giues him contentmēt and gust, whoe can euer be able to disquiet him? If in that whereby it seemes others sustaine soe much warre, he can finde as much peace, nothing can depriue him of that peace. And soe saith S. Chrisostome, Such a man as this, hath found heauen, and the state of happines heere on earth. Anima autē quae sic se habet, quid potest esse beatius? quicūque talis est, is in portu continuo sedet, ab omni tempestate liber, & oblectātur in screnitate cogitationum.

Now to this perfection of Humilitie must we procure to arriue: and lett vs not hould it to be impossible, for by the grace of God, saith S. Augustine not onely may we imitate the Saints but euen the lord of Saints alsoe, if wee will. For our Lord himselfe requires vs to learne of him, Dis­cite à me, quia mitis fum, & humilis corde. Learne of mee, for I am meeke, and humble of harte. And the Apostle Saint Peeter, sayth that he gaue vs am example to the [Page 150] end that we might imitate it. Christus passus est pro nobis, vobis relinquens exemplum, vt sequamini vestigia eius. And Saint Ierome vpon those words of Christ our Lord, Si vis perfectus esse, saith, that it is cleerely gathered from theis words, that it is put into our power, to be perfect, since Christ our lord saith, If thou wilt be perfect. Q [...]ia si dixeris vires non suppetunt, qui inspector est cordis, ispe intelligit. For if you say, I haue noe strength wherewith to doe it, God knowes our weaknes very well, and yet still he saith, that you may if you will: For he is euer ready to helpe vs if we will: and with his helpe we may doe all things. Iacob (saith the Saint) saw a ladder which reached from earth, to the heauens, and the Angells went vp and downe by it; and at the vpper end the­reof, the omnipotent God himselfe satt, to helpe them, who were ascending vp; and to animate them by his presence, to vndertake that l [...]bour. And now procure you alsoe to mount this ladder, by theis steps, whe­reof, we haue spoken, for himselfe will reach you forth his hand that soe you may be able to ascend euen the last stepp the­reof. When the trauailer sees some steepe hill, whereby he is to passe, it seemes from farre off, to be a kinde of impossible [Page 151] thing for him to ascend there: but when he comes neerer, he findes the way ready made and that it is easily to be ouercomed.

Of some meanes for the obteyning of this second degree of Humilitie, and perticularly of the example of Christ our Lord. CHAPTER XVIII.

THey ordinarily vse to assigne two se­ueral wayes or meanes, for the ob­teyning of Morall vertues. The one, is of reasons and considerations, which may conuince and animate vs thereunto; and the other, is exercise of the acts of that vertue, whereby we may acquire the ha­bitts thereof. To begin with the first kinde of meanes, one of the most princi­pall, and efficatious considerations, whereof wee may helpe our selues towards being humble or rather the most principall, and most efficatious of them all, is the example of Christ our Lord, our M [...]ster and our Redeemer, whereof though wee haue already said some what, there will euer be enough to add. The [Page 152] whole life of Christ our lord, was a most perfect Original of Humilitie, from the very tyme of his birth, to that other of his expiring vpon the Crosse. But yet to this purpose, S. Augustine doth particularly ponder, the example which he gaue vs, by washing the feete of his disciples, vpon that Thursday of the last Supper vhen he was euen vpon the very brīme of his pas­sion, and death. Christ our Lord, saith S. Augustine, was not content with hauing giuen vs the exāples of his whole life past nor yet with them alsoe, which he was shortly to giue in his passion, the same being then, soe close at hand, wherein he was to appeare according to the Prophett Isay, the very last, or lowest of men: and as the royall Prophet Dauid saith, the very reproach and scorne of men, yea the very out cast of the world: But, sciens Iesus, quia venit hora eius, vt transcat ex hoc mundo, ad patrem, cum dilexisset suos, qui erant in mundo, in finem di­lexit eos. Our Lord Iesus knowing, that his hower was now at hād, wherein he was to passe out of this world to his Father, hi carryed a great loue to his disciples & was resolued, that he vould expresse it now towards the end of his life. And supper being ended, he rises from the table, he putts off his vpper garment, he girds a towell to [Page 153] himselfe, he putts water into a basen, he prostrates himselfe at the feete of his dis­ciples, yea and of Iudas too: hee washes them with those diuine hands of his, and he wipes them with the towell whereby hee was girt. O vnspekable mistery! What is this, O lord, which thou art doeing? Domine tu mihi lauas pedes? saith the Apostle Saint Peter, Thou, O Lord, to wash my feete? The disciples vnderstood not then, what he did. Quod ego facio tu nescis modo, scies autem postea, sayth our Lord: you vnderstand not now what I am doeing; but eare long, I will declare it to you. Hee returnes to the table, and declares the mistery thus at large. Vos vocatis me Magister, & Domine, & bene dicitis, sum et­enim, si ergo ego lauipedes vestros Dominus & Magister, & vos debetis alter, alterius, lauare pedes. You call me Master and Lord, and you say well, for soe I am. If then I, being your Master and your Lord, haue humbled my selfe, and haue washed your feete, you are alsoe to doe the like, to one another. Exemplum enim dedi vobis, vt quemadmodum ego feci vobis, ita & vos faciatis. I haue giuen you an example, to the end that you may learne of me and doe, as I haue done. This is the mistery, that you learne to humble your selues, as I haue humbled my selfe. [Page 154] The importance of this vertue of Humi­litie, is on the one side soe greate, and soe is the difficulty alsoe on the other, that our Lord was not content with soe many examples, as he had already giuen vs, and had then soe neere at hand to giue; but that, as one who well knewe our Wea­kenes, and who perfectly vnderstood the malignity of that peccant humour whe­reof our nature was sicke, he would needes giue vs this stronge Phisicke, against it, and put it amongst the cheife legacies of his last will and Testament, that so it might remaine the more deepely imprinted, in all our harts.

Vpon those words of Christ our Lord, Learne of mee, for I am meeke and humble of hart, Saint Augustine exclaymes thus: O doctrinam s [...]lutarem, O Magistrum, domi­numque mortalium, quibus mors, poculo super­biae propinata, atque tran [...]fusa est, quid vt ducamus à te, venimus ad te. O Soueraigne doctrine, O Master and Lord of all men, into whome death entred by meanes of pride, what is it O lord which thou wilt haue vs come, and learne of thee? That I am meeke and humble of harte. This is that which you are to learne of me. Huccine redacti sunt, omnes thesauri s [...]pientiae & scientiae absconditi in te, [Page 155] vt pro magno discamus à te, quoniam mitis sum & humilis corde: In this are the treasures of the wisedome, and knowledge of the Father summed vp, which haue beene hidden in thee, that, thou tell vs, for the highest pointe, that wee must come and learne of thee, that: Thou art meeke and humble of hart? Ita me ma­gnum est esse paruum, vt nisi a te qui tam magnus es, ficret, disci omnino non posset. It is so high and great a thinge, for a man to make himselfe little, that vnlesse thou who art so greate, hadst made thy selfe little, no man could haue learnt it of thee? Yea saith Saint Augustine, So great and so hard a thing it is, for a man to humble himselfe, and make himselfe little, that if Gof himselfe had not humbled himselfe, and become little, men would neuer haue bene brought to humble themselues. For there is nothing soe deepe­ly conueyed into their very bowells, and soe incorporated, as it were, into their harts, as this desire of being honored, and esteemed, and therefore was all this ne­cessary, to the end that we might grow to be humble; for such Phisicke did the infirmitie of our pride require, and such a wound, such a cure. But if such a receipt as this for God to haue made himselfe man, and to haue humbled himselfe soe [Page 156] much for our sakes, will not recouer vs, and cure our pride, I know not, saith S. Augustine, what will euer be able to doe it. Haec medicina si superbiam non curat, quid eam curet nescio. If to see the Maiestie of our Lord soe abased, and humbled, will not suffice to make vs ashamed of desi­ring to be honored and esteemed, and that heere vpon, wee yet will not growe to a thirst of being despised; and a based with him, and for the loue of him, I know not what will euer serue the tur­ne. And Guericu [...] the Abbott, being ama­sed and conuinced by the great example of our Lords Humilitie, exclaimes, and expresses that which it is reason that we should alsoe say, and drawe from hence. Vicisti Domine, vicisti superbiam meam: ecce do manus in vinculatua, accipe seruum sem­piternum. Thou hast ouercome, O Lord, thou hast ouercome my pride: th [...]ne example hath bounde me hand and foote: behould I render and deliuer vp my selfe into thy hands, for an euerlasting slaue.

It is alsoe an admirable conceipt, which the glorious S. Bernard, brings to this purpose. The sonne of God (saith he) saw two creatures, and bo [...]h were generous, n [...] ­ble, and capable of tha [...] blessed state, to which [Page 157] they had been created by Almightie God, and they both, lost themselues, because they would needes be like him. God created the Angells, and instantly Lucifer had a minde to be like Almightie God. In coelum conscendā, super astra dei exalta [...]o solium meum: sede [...]o in monte testamenti, in lateribus Aquilonis; ascendam super altitudinem nubium, similis ero altissimo: And then he carried others after him, and God cast them instantly downe to Hell, and soe of Angells, they became deuills. Verumtamen ad infernum detraberis, ad pro­fundum laci. God alsoe created man, and instantly the diuell strucke him with his owne leprosie, and poyson. Eritis sicut dij, scientes bonum & malum. They fell gluttonously vpon what he tould them, namely that they should be as God, and then they broke the di­uine comaundement, and soe became like the diuell. The Prophett Eliseus, said to his ser­uant Giezi after he tooke the presents of the leprous Naaman, Thou hast taken the goods of Naaman, and behould his leprosie shall alsoe sticke to thee, and to all thy des­cendents for euer. This was the iudgment of God against man, that since he would needes haue the riches of Lucifer which was his pride, he should also haue his leprosie, which was the punishment thereof. You see [Page 158] therefore heere, that man was alsoe vndone, and made like the Diuell, because he would needes be like God. And what might now be fitt for the sonne of God to doe, finding his eternall Father to be soe iealous, and carefull to maintaine his owne honour. Ecce, inquit occasione mei, creaturas suas pater amittit. I see, saith hee, that, by my occasion, my father looses his creatures. The Angells would needes bee as I am, they ouerthrew themselues; man would alsoe be soe, and he was also ouer­throwne. They all haue enuy at me, and would fayne be such as I am. Well then, Ecce venio, & talem eis exhibeo me ipsum, vt quisquis in videre voluerit, quisquis gestierit imitari, fiat ei aemulatio ista in bonum. Behould saith the sonne of God, I will goe in such a forme, that who soeuer will from hence forth, become like me, shall not loose but gaine; and for this came the sonne of God from heauen and made himselfe man. O therefore, lett such a bounty and mercy be blessed, and praysed, and glorified, which moued Almightie God to condescend to that soe greate appetite, which wee had to be like him, for now wee may be as God, not accor­ding to falshood, and with a lye, and according to what the diuell said, but according to truth; and not now with [Page 159] pride, and mallice, but with much san­ctity, and Humilitie. Vpon those words, Paruulus natus est nobis, the same Saint saith, Studeamus effici sicut paruulus, discamus ab eo quia mitis est & humilis corde, ne magnus Deus sine causa factus sit homo paruulus. Since God being soe greate made himselfe little, for vs, lett vs procure to humble our selues, and make our selues also little; that soe it may not be to noe purpose, for vs, that the great God made himselfe soe little as to become a Childe for vs. Quia nisi efficiamini sicut paruulus iste, non intrabitis inregnum caelorum: Because if you become not like this little Childe, you shall not enter into the kingdome of heauen.

Of some humane considerations, and reasons, whereby we are to helpe our selues for being humble. CHAPTER XIX.

FRom the very begining of this Trea­tise, we haue bene declaring many considerations and reasons, which may helpe and animate vs much towardes the getting of the vertue of Humilitie: [Page 160] showing that it is the roote and founda­tion of all the vertues, the short way to acquire them, the meanes to cōserue them, and that, in fine, if we possesse this, we shall be Masters of them all. But yet, that it may appeare, that wee meane not to carry it all, by the onely way of spiritt, it will not be a misse, that we deliuer some humaine considerations and reasons, which may be more proportionable and connaturall to our weakenes; to the end that being soe conuinced not onely by vay of spiritt, and of perfection, but euen of natural reason alsoe, wee may haue both more courage, and more affection to the contempt of honour, and estimation of the world, and to proceede in the way of Humilitie; for all this will be needefull, for the acquiring of a thing soe hard as this; and so it will be well, that wee helpe our selues of it all.

Let it therefore be the first, that we put our selues to consider, and examine at good leasure, and with attention, what thing this honour, and estimation of men is, which makes soe still warre against vs, and giues vs all soe much to doe. Lett vs see, what weight, and bulke it hath, that soe wee may esteeme it noe better [Page 161] then it deserues, and may animate our selues to despise it, and not contynue in soe much errour, as now wee finde our selues subiect to. Seneca said very well, that there are many things, which wee hould to bee great, not because indeede they are great; but because our poorenes, and wret­chednes is such, that the small seemes great, and the little much, to vs. And he brings the example of that weight, which is ordinarily carryed by Ants: w [...]ch in respect of their body is very great, being yet very small in it selfe; and i [...]st soe it is, with the honour and estimation of the world. If you deny it, I would aske whether you be indeede, either the bet [...]er because others esteeme you, or the worse because they esteeme you not? Infaillibly you are not. Saint Augustine saith, Nec malam conscientiam sanat praeconium laudan­tis, nec bonam vulnerat conuitiantis opprobriū. Neither is the ill man made good, by being esteemed, and praysed: nor the good man made ill, by being discommended and reproached. Senti de Augustino quicquid libet, sola me in oculis Dei conscientia non accuset. Thinke of Augustine what thou wilt, that which I desire, is that my conscience may not reproach me in the sigth of God. [Page 162] This is that which imports, the rest is soolery, for it neither giues, nor takes away. This is that, which that other Saint saith. What is a man the better for being praysed by another. And as much as any man is in the sight of God, soe much indeede he is, and noe more, as the humble. Saint Francis said, or rather as was said by the Apostle Saint Paule. Non enim qui se ipsum commendat, illi probatus est, sed quem Deus commen­dat.

Sainct Augustine brings a good com­parison, to this purpose. Est enim super­bia, non magnitudo, sed tumor: quod autem tumet, videtur magnum, sed non est tamen. Pride and estimation of the vorld, is not greatnes but swelling and winde. And as when any parte is swelled, it seemes, but is not truely great, soe proud men, whoe are valued and esteemed by the world, seeme as if they were great, but they are not soe; because that is not greatnes but swelling. There are certaine sickly men, whoe sometymes are thought to be vpon recouery, because they seeme to looke fatt, and well, but that fattnes is not sound, and good, but it is rather sickly, and swelling. Soe saith Saint Augustine, is the applause and estimation of the world, it may [Page 163] puffe you vp, but it cannot make you greate. If then it be soe, that the opinion and esti­mation of the world is not any thing of greatnes in it selfe, but rather o [...] sicknes and swelling, why doe wee goe vp and downe like Camelions, sucking in winde with our mouthes open, that soe we may be the more swolne, and sicke? It is better for a man to be in health, though hee seeme sicke, then to be sicke, and seeme sound soe alsoe is it better to be good, though hee seeme wicked, then to be wicked, and be held for good. For what good will it doe you, to be held vertuous, & spirituall if indeede you be not soe. Et laudent eum in portis opera eius. Saint Ierome saith vpon theis words, Not the vaine prayses of men, but your good works must defend and prayse you when you appeare in iudgment, before Almightie God.

Saint Gregory recounts how in the Mo­nastery of Hiconia, there was a certaine Moncke who was generally in the opi­nion of being a saynt, and especially for being very abstinent, and full of pennance alsoe, otherwise. But the hower of his death being come, he desired that all the Moncks might be called to him. For their parts they were very glad of it, as con­ceiuing, [Page 164] that they were to heare from him, some, matter of much edification, but he trembled, and was full of anguish & found himselfe compelled from within, to declare his true state to them. And soe he made them knowe, that he was dam­ned, because all his life had bene but Hi­pocrisie. For when they thought hee fasted, and did much pennance, he eate secretly when they saw him not, and for this saith hee, am I now deliuered ouer to a terrible and furious beast, whose tayle hath wreathed it selfe about, and tyed my feete, and his head is already entringnow into my mouth, to fetch out and carry a way my soule with him for euer. And with this words he expired, to the greate amazement of them all. And now, what was theis miserable creature, the better for hauing bene reputed a Saint?

Saint Athanasius compares proud men, whoe goe in search of honour, to children whoe hunt butterflyes. Others compare them to spiders, who destroy and defeate themselues, in makeing their webbs, for the hunting of flyes, according to that of Esay. Telas araneae texuerunt. For soe the proud man euer disinbowells himself and casts vp, as it were, his very mawe, [Page 165] that he may obtaine a little humaine pray­se. Wee reade in the life of Father Francis­cus Xauier, that he euer both carried and shewed, a most particular hatred, and de­testation against this opinion, and estima­tion of the world, for he said that it was the cause of great mischeefs, and the im­pediment of many blessings. And soe they heard him cry thus out sometymes, with much earnestnes, and many sighes: O opinion, O opinion & estimation of the world, how many mischeefes hast thou wrought already, how many workest thou now, and how many wilt thou continue to worke.

Of other humaine reasons, which will helpe vs to be humble. CHAPTER XX.

SAint Chrysostome vpon those words of Saint Paule. Non plus sapere quam oportet sapere, sed sapere ad sobrietatem, goes pro­ueing very expresly, that the proud and arrogant person, is not onely wicked and sinnfull, but a starke foole with all, and for [Page 166] this, hee bring [...] that of Esay, Stultus enim fatua loquitur the foole speakes foolish things; and by the follyes which he vtters, you shall vnderstand, him indeede to be a foole. Well then▪ lett vs obserue the follyes which are vttered by the arrogant and proud man: and wee shall quickly see what a foole hee is. What is that, which the first proud creature vttered, which was Lucifer. In coelum conscendam, super astra dei exaltabo solium meum, stabo in Monte testamenti, in lateribus Aquilonis; ascendam super altitudinem nubium, similis ero altissimo. I will mounte vp to heauen, and I will place and exalt my throne aboue the cloudes, and being there, aboue the Starres, I will be like the most high. Quid stultius? What could be more foolishly and dis­ioyntedly conceiued. And in the tenth Chapter, he setts downe very arrogant and folish words of Assur, king of the Assirrians wherewith hee glorified him­selfe, in that, with his powerfull hand, he had conquered and subdued all the kings of the earth. Et inuenit quasi nidum, manus mea fortitudinem populorum, & sicut colliguntur oua, quae derelicta sunt, sic vni­uersam terram ego congregaui, & non fuit qui mouerit pennam, & aperiret os, & gan­niret. [Page 167] As when a man takes the poore little birds out of a nest, which are bredd vp, by the elder birds, and as a man whoe goes to gather the eggs which are not defended, soe haue I (saith hee) conquered all the earth, with the same facillity; nor was there any one whoe durst soe much as stirre, yea or soe much as open his mouth against me, either in earnest or in iest. What greater folly can there be then this, saith Saint Chrisostome? And there he alsoe bring sin diuers other spee­ches of proud men, which discouer very sufficiently what fooles they are, soe that if you heare & marke their words, you will not easily discerne whether they be words of a proud man, or of some other who is a meere sott, soe absurd and dis­ioynted they are. And soe wee dayly see, that as fooles moue vs to laughter, with what they say, and doe, soe doe alsoe proud men, in their conuersation, by the arrogant words which they vtter, re­dounding to their owne prayse, and by the gestures which they vse, and by the State and foolish grauitie wherewith they walke, and by the high accounte which forsooth, they will needes haue men make both of their persons, & of all that which is theirs, and by the estimation [Page 168] wherein they themselues hould them. And Saint Chrysostome adds, that the stu­pidity, or folly of proud men, is worse, and worthy of greater reproach and shame, then that which is naturall; for this carries noe fault or sinne with it, but the other doth. From whence alsoe followes, another difference betweene theis two follyes, that they whoe are naturall fooles, cause pittie and moue all men to be sorrie and compassionate of their miserie; whe­reas the folly of proud men, moues not others to compassion, and pittie, but to laughter and scorne.

But in the meane tyme, proud men are sotts, and soe we must proceede with them as such. For as we must condescend, and seeme to yeild to that which fooles say, that soe we may haue peace with them (though indeede the thing be not soe, or at least though we vnderstand it not after that manner,) (but yet still we will not cōtradict him, because in fine he is a foole) iust soe doe we proceede with proud men. And indeede this humor, and madnes, raignes soe much in the world at this day, that now we can hardly conuerse with men, but we must be faine to smooth thē, [Page 169] and to say that, which really is not soe, noe nor is soe conceiued by vs. For the other takes soe much gust to vnderstand that his stories giue contentmēt and seeme soe well to others; that there is noe better way to oblige him, and to gaine his good will, then by praysing him. And this, saith the wiseman, is one of the vanities and folyes which he saw in the world, namely that wicked men were praysed, as good, because they were in high place. Vidi impios sepultos, qui etiam cum adhuc viuerent, in loco sancto erant, & laudabantur in ciuitate quasi iust [...] ­rum operum▪ sed vt hoc vanitas est. What greater vanitie and madnes can there be, then to praise men, when they thinke there is noe cause for it, yea and to doe, as many tymes is done, when some praise others, for that which they did ill, or at least for what they thought, was ill done. And the iest is, that they haue already tould others what they really thinke of you, but yet with you, be­cause forsooth you must be kept con­tented, they sticke not for the most part, to lye. At other tymes, they are faine to seeke out by-wayes, that soe they may be able without lying, to speake well of that, which [Page 170] indeede they doe not like, and the matter is, because they must treate you, and con­descend to you as they would, to some stupid sett, or foole. The while, that other conceaues, that you are of the same humor with him, and that you are alsoe gladd when you are delt with after the same manner: and that the best morsell of the meate which he can be able to giue you, after you haue preached or perfor­med some such thing, is to tell you that you discharged it excellently well, and that all the world was highly pleased with you, and he treates you thus, to keepe you in contentment, or els to gaine your good opinion, and affection, whe­reof perhaps he hath neede; but that for which this serues indeede, is to make you a verryer foole then you were before: be­cause he prayses you for what you said or did ill, and so you are the more animated and confirmed, in committing the same errors another tyme. Men dare not now a dayes, speake what they thinke, be­cause they know that truth is growne troublesome. Veritas odium parit. And they knowe that as hee whoe is madd, and franticke refuses to take phisicke, and spitts in the doctor's face, when he de­sires [Page 171] to cure him: so doth the proud man resist admonition and reformation. And therefore, men will not tell such a one that which is to put him out of appetite, for noe man desires to buy trouble with mo­ney, but they thinke it the shorter way, to make him thinke they like that, which yet indeede they mislike, and the other beleeues all, and is well pleased with it: Whereby alsoe we may see the truth of that which we deliuered in the last chap­ter, namely, how great a vanitie and madnes it is, to make any accounthe of the prayses of men, since we see that in this age, all is compliment, deceite, flattery, and lyes. For euen they are able to deriue and interpret the word after this manner, Complimento cumplo y miento, that is to say, I comply, and I lye, and the cause why I lye, is that I may comply.

But proud men, saith S. Chrisostome are ab­horred by all. First by almightie God as the wiseman saith: Abominatio domini est omnis arrogans; Euery arrogant man, is a very ab­homination, in the sight of God. And of sea­uen things which God abhorrs, he places pride for the first. Oculos sublimes. And not onely are they abhorred by God, but by men alsoe. Odibilis coram deo est, & hominibus [Page 172] superbia. Sicut eructant praecordia faetentium, sic & cor superborum. As they who haue ill longs, haue soe vnsauery breath, that there is no indureing of it, soe alsoe haue proud men.

But now euen this very world, giues them heere the pay of theyr pride, for it punisheth them in that very thing, to which they most pretend, and all proues with them, the contrary way. They pre­tend to be valued and esteemed by all, and they are held by all to be sotts, and fooles. They pretend to be beloued by all, and indeed they are abhorred by all. By their betters, because theis men make themselues their equalls; by their equalls, because theis men make themselues their betters; by their inferiours t because theis men depresse them more then they should. Euen the domesticks and seruants speake ill of their Master, and indure him not. Vbi fuerit superbia, ibi erit contumelia, and on the other side, the humble man is valued, and esteemed, affected and beloued by all. As Children whoe for their goodnes, their innocency, their simplicitie of hart, are beloued, soe, saith the glorious Saint Gregory, are the hum­ble. For that cleerenes and plainenes of [Page 173] their speech, and that conuersing with out doublenes or deceite, euen robbes men of their very harts. Humilitie, is a loadstone which drawes all mens affe­ctions to it: and it seemes that all men, if they could, would take this humble man, into their very harts.

To the end that we may at length be fully perswaded that it is a mere madenes, to goe desiring, and procuring the estimation and opinion of men Saint Bernard makes a very good Dilemma, and concludes thus. Either it is madnes in the sonne of God, to abase and empty himselfe soe farre, as to choose contempt, and dishonour for himselfe, or els it is ex­treame madnes in vs, to bee in soe great desire of the honor, and estimation of the world. It was not folly, or madnes in the sonne of God, neither could it be, though the world thought it was as Saint Paule saith: Nos autem praedicamus Christum crucifixum, Iudaeis quidem scan­dalum▪ gentibus autem stultitiam, ipsis autem vocatis Iudaeis, atque Graecis, Christum Dei, virtutem, & Dei sapientiam. To the blinde and proud Gentiles and Iewes, Christ our Lord seemes to be a folly or madnes: but vnto vs whoe haue the light of Faith, [Page 174] be is infinite wisedome and loue. Now if his were infinite wisedome, it will follow, that ours is stupidity, and folly; and that we are very so [...]s in makeing such account as we doe of the opinion estimation, and honour of the world.

That the certaine way, for a man to be valued and esteemed, euen by men, is to giue himselfe to vertue and Humilitie. CHAPTER XXI.

IF with all that which we haue said, you will not yet forsake theis fumes, & abate that edge and desire of honour, and estimation, but will still be saying, that in fine it is a greate pointe, to hould a good opinion, and estimation amongst men, and that this imports very much, euen for the edification of your neigh­bours, and for many other things, and that the wiseman Councells vs to haue a care thereof, Curam habe de bono nomine: I say lett it be soe, in the name of God; I am content that you haue care to keepe [Page 175] the good name you haue, and that you bee esteemed, and held in good opinion by the world. But yet I giue you to vnder­stand with all, that if you desire it, as you say you doe, you erre, euen in order to that for which you desire it, and that you shall neuer obtaine that end, by this meanes, but the direct contrary. The safe and cer­taine way, whereby you shall infaillibly come to be much valued, and esteemed by men, is vertue, and Humilitie, as Saint Chrisostome saith. Procure euery one of you in particular, to be a good Religious man, and to be the meanest, and humblest of all the rest, and that you may appeare to be soe, by your manner of proceding; and in the occasions which shall present themselues, and soe you shall be valued, and esteemed by all men. This is indeede the honour of a Religious man, whoe hath forsaken the world; and whome it is a better sight to see with a broome in his hand, and a poore coate vpon his backe, in the exercise of some lowe and meane office, then to behould a Caualier, with horse and armes. And on the contrary side, for him to desire to be valued, and esteemed by men, as a dishonour and affront to him as it were to goe out of his [Page 176] Religious order, and returne to the world; for which men would iustly despise him. Quia hic homo caepit aedificare, & non potuit consummare. Because this man beganne to build, and could not finish it. And soe it is with such as desire and pretend to be valued and esteemed by men; which indeed is to returne to the world with the hart. For this estimation, is the most truly and pro­perly belonging tho the world, and that which you forsooke, and from which you fledd when you came to be Reli­gious men.

Will you cleerely see how shamefull, and reproachfull a thing it is, for such men to affect the estimation of the world, who professe to aspire towards perfection? Let such a desire come but once soe to light, as that others may discerne that you desire it; and you will quickly finde, how much your selfe will be confounded, and out of countenance, that any such thing should be conceiued of you. Wee haue a very good example of this, in the holy Ghos­pell. The Euangelists relate, that the Apo­stles went once with Christ our Lord but yet at such distance from him that they might thinke he heard them not, and soe [Page 177] they went discoursing, and arguing amongst themselues. Quis eorum videretur esse maior. Which of them was to be the cheife, and best man amongst them. But when they were all come home to Cafernaum, he asked them what that was, about which they had beene discoursing vpon the way. And the holy Ghospell saith, that the poore men were soe ashamed, and out of countenance to see their pretention and ambition discouered, that they had not one word to say. At illi tacebant, siqui­dem in via inter se disputauerant, quis eorum maior esset. But then did the Sauiour of the world take them in hand, and say. You must knowe, O you my disciples, that amongst wordly men, and them who liue according to the custome of the world, they who gouerne and commaunde will be esteemed, and honored a [...] great per­sons. Vos autem non sic, sed qui ma­ior est in vobis, fiat sicut minor, & qui praecessor est, sicut ministrator. But in my schoole, it is directly otherwise; for the greatest there, is to be the least, and must be a ser­uant to all the rest. Si quis vult primus esse, erit omnium nouissimus, & omnium mi­nister.

In the howse of God, and in a Religious Order he who hūbles and abases himselfe most, is the great man. Hee whoe makes himselfe the least of all; makes himselfe the most esteemed of all. This is honor heere, in a Religious howse: but that other, to which some pretend, is no honour but dis­honour and insteede of being valued and esteemed they come by that meanes, to be the most disesteemed, and despised men of the cōpany, because they are held proud, which is the greatest descent that can be made. By nothing can you loose more then if once it come to be found, that you desire & pretend to be valued, and esteemed by men, and that you are standing vpon pun­tilioes, and spend your thoughts vpon such toyes as theis. And so Iohn Climacus saith very well, That vaine glory hath many tymes, bene an occasion of ignominy to the owners, for it hath made them sett vpon things whereby they haue proclaymed their vani [...]y and ambition & soe came to infamy and con­fusion. Saint Bonauenture adds, that pri [...]e blindes the vnderstanding in such sorte, th t many tymes, the more pride you haue, the leesse you knowe it: and soe, as being blinde, a proud man saith, and doth such things as that i [...] himselfe could see them well, he [Page 179] would not for the world either say or doe them, euen though there were noe such thinge as God, or vertue, but meerely for that reputation, and honors sake, which is soe eagerly pursued. How many tymes doth it happen, that a man is trou­bled, and complaines, because they made noe reckning of him, in such an occasion, or that they preferred some other before him in such a busines; he conceiuing that it belonged to him, and that he receiued a wronge thereby, and that it will re­dound to his dishonor and diminution, and that it will lye as a note vpon him, and that others will discouer it, & reflect vpon it, and vnder this colour, he giues them to vnderstand the exception which he takes, and the trouble which he sustai­nes, by meanes whereof in very deede, he remaines more noted, and disesteemed, because he is held now for proud, and for a man that stands vpon certaine pointes of honour, which heere in a course of Religion, is a most abhominable kinde of thinge. Whereas, if he would haue passed it ouer, and neglected himselfe, and giuen way, that Superious might do their will, he might haue gayned much honour, and bene much esteemed for it.

Soe that, though there were noe such thinge as a way of spirit, but that mē were onely to liue in a course of prudence, and discretion, yea and euen according to the very lawes of the world, the true and cer­taine way for a mā to be valued, esteemed affected, and beloued by men, is to addict himselfe seriously to acquire vertue, & Humilitie. Euen among the Gentiles, it is recounted of Agesilaus, who was the cheife of the Lacedemonians, and accoun­ted a wise man amongst them, that being asked by Socrates, how a man should doe to make all others esteeme and conceiue well of him, made this answeare, Si talis esse studeas qualis haberi vis. If you shall pro­cure to be such, as you desire to seeme. And afterward, the same man, being asked concerning the same thinge answered thus, Si loquaris quae sunt optima, & facias quae sunt honestissima. If you speake euer well, and doe better. And it is related of another Philosopher, that he had a great freind, whoe in euery occasion spoke all good of him▪ and telling him one day that he owed him much, because where soeuer he chanced to be, he praysed him much, and spake much of his vertues, the Philoso­pher answered him thus, I pay you well [Page 181] for your paines, by liueing in such sort, as that you may not lye, in any of those things which you haue said of me.

But now we say not, for all this, that wee must giue our selues to vertue, and Humilitie, to the end that we may be va­lued, and esteemed by men, for that were pride, and a peruerse error. That which we say is, that if we procure to be hum­ble indeede, and at the hart, wee shall be valued and esteemed much, whether wee will or noe: nay and the more we fly from honour and estimation, and the more we shall desire to be despised, it will follow vs the faster, iust as the shaddow doth the body, Saint Ierosme, treating of Saint Paula saith. Fugiendo gloriam, gloriam me­rebatur, quae virtutem quasi vmbra se­quitur, & appetitores sui deserens appetit contemptores. Flying from honour and esti­mation, shee was more honoured and esteemed. For as the shadow whilst, a man flyes from it followes him, and on the contrary side, if he followes the shadow it flyes from him, and the faster he runs from it the more it flyes, and soe, as that he can neuer ouertake it; iust soe it is, in the pointe of honour and estimation. [Page 182] This was taught vs by Christ our Lord, in the holy Ghospell, when he discoursed of the way men were to hould in public­que meetings. When you shall be inuited (saith hee) sitt not downe in the highest place least perhaps a ghest of greater qualitie then your selfe may haue been desyred; and when he arriues, they wish you to quitt that place, and then you descend to the lowest w [...]th much con­fusion and shame. But that which you are to doe, is to sitt downe in the lowest place, that soe when he comes whoe inuited you, he may cause you to ascend higher, and thus you shall re­ceiue honour, before all the company. Which in substance is the same thing, that the holy Ghost had said before, by the mouth of the wiseman. Ne gloriosus appareas coram reg [...], & in loco magnorum ne staeteris; melius est enim vt dicatur tibi ascende huc, quàm vt humilieris coram principe. But the parable concludes with saying: Quia omnis qui se exaltat humiliabitur; & qui se humiliat exal­tabitur. For euery man whoe exalts himselfe shall be humbled, and he whoe humbles him­selfe, shall be exalted. Heere you see, how the humble man who chooses the lowest and meanest place, is valued and esteemed, no onely before God, but before men alsoe; and on the other side, the proud [Page 183] man, who seekes the best and highest seate, is vnderualued, and despised. Saint Augustine exclames and saith, O Sancta Humilitas, quàm dissimilis es superbiae. O holy Humilitie how vnlike art thou to pride? Ipsa superbia fratres mei, Luciferum de caelo deiecit, sed humilitas, dei filium incarnauit. Ipsa su­perbia, Adam de Paradiso expulit, sed humi­litas latronem in Paradisum introduxit super­bia gigantum linguas diuisit, & confudit, sed humilitas cunctas congregauit d [...]ersas. Superbia Nabucodonosor in bestiam transmuta­uit: sed humilitas Ioseph principem Israel con­stituit. Superbia Pharaonem submersit, sed hu­militas Moysen exaltauit. Pride, O my brethrē, cast Lucifer downe out of heauem: but Humi­litie brought the sonne of God from thence, to become man. Pride cast Adam out of Paradi e: but humilitie carried the good theefe in thither Pride, deuided and confounded the tongues of the Giants: but Humilitie, vnited all them which were deuided. Pride tranformed Nabu­codonosor into a beast; but humilitie made Ioseph lord of Egipt, and Prince of the people of Israel. Pride drowned Pharao, but Humilitie raysed, and exalted Moyses.

That Humilitie, is the meanes to obtaine in­ward peace of minde, and that without it, this cannot be had. CHAPTER XXII.

DIscite a me quia mitis sum, & humilis corde: & inuenietis requiem animabus vestris. Learne of mee, for I am meeke, and humble of hart, and you shall finde rest for your sowles. One of the cheefe, and most efficatious reasons which wee can bring for the animating our selues to despise honour, and to procure to be humbled, is that which Christ our Redeemer pro­pounds to vs in theis words: namely that it is a most excellent meanes, for the obteyning of interiour quietnes, and peace to the soule, a thing soe much de­sired by all Spirituall men; and which Saint Paul setts downe for One of the fruites of the holy Ghost. Fructus autem spiritus pax. That we may the better vnderstand this quietnes, and peace, Which the humble man enioyes, it will [Page 185] be well, that we consider the disquiet and restlesnes, which the proud man euer carries in his hart, for one contrary is the better knowne by the other. The holy scripture is full of sentences, which declare that wicked men haue noe peace. Non est pax impijs dicit Dominus. Pax pax & non erat pax. Contritio & infelicitas in vijs eorum, & viam pacis non cognoue­runt. They knowe not what kinde of thinge peace is, and though som [...]tymes they may exteriourly seeme to haue peace yet that is not true peace; for there within in their very harte, they haue a warre, which their conscience is euer makeing against them. Ecce in pace amaritudo mea amarissima. Wicked men euer liue with bit­ternes, and sadnes of harte.

But proud men are subiect after a par­ticular manner to great vnquietnes, and want of peace. And the expresse reason heereof wee may very well collect, out of Saint Augustine: whoe saith, that instantly enuye growes out of pride, whose daughter it is: and that it is neuer to be found, with out the company of this hate full issue. Quibus duobus malis, hoc est superbia, & in vi­dentia, diabolus diabolus est. Which two sinnes of pride, and enuye, make t [...]e deuill [Page 186] to be that very diuell which he is. Now then, by this wee may vnderstand, what mis­cheefe theis two sinnes are likely to worke, in the hart of man: since they are badd enough to make the diuell a diuel. Hee whoe, on the one side, shall be full of pride, and of the desire of honour and estimation, and sees that things succeede not according to his dessigne: and on the other side, is alsoe full of enuye, which is the daughter of pride, and is euer in com­pany thereof, when hee shall see that others are more esteemed, and preferred before him, will certainely be full of bit­ternes, and restlesnes: for there is nothing which soe wounds the poore man, nor reaches soe neere to his very hart, as those things aforesaid.

The holy Scripture paints this vntto vs, to the life, in the person of that proud Aman. Hee was the fauourite of king Asuerus, aboue all the Princes and Gran­des of his Dominions. He had great aboundance of temporall goods, and ri­ches, and was soe highly valued, and esteemed by all, that now it seemed that there was nothing left for him to desire. And yet neuertheles, it gaue him soe great paine, that one singleman, and hee [Page 187] a meane person, whoe sate vsually at the gate of the Pallace, made noe rec­koning of him nor did him reuerence, nor rose vp, nor stirred from his place whilst hee was passing by, that hee esteemed not all hee possessed at a rush, in comparison of the distemper, and paine to which hee vas putt thereby. This him­selfe confessed, by way of complaint to his wife and freinds, whilst in dis­course he was speaking to them of his prosperitie, and power otherw [...]se. Et cum haec omnia habeam, nihil me hab [...]re puto, quandiu videro Mardochaeum Iudaeum, sedentem ante fores regias: That soe we may see the restlesnes of a proud man, and the high Waues, and stormes, which tosse his hart. Impij autem quasi mare feruens quod quiescere non potest. [...]ke a sea which is angry and fearce, see high goes the hart of a proud and wicked man. And now the rage which grew in the hart of Aman, vpon that occasion▪ was soe greate, that he disdayned to lay hould vpon Mardochaeus, who was but a poore particular man, vnlesse knowing him to be a Iew by nation, hee might alsoe procure warrants from [Page 188] the king; in vertue where of all that race of men, who were to be found in his dominions might be put to death. He commanded alsoe a very high gibbet to be erected in a Court of his owne howse, where vpon he meant that Mardochaeus should be hanged. But his dreame fell out farre otherwise, and the Iewes pro­ued to be the men, whoe exccuted vpon their-enemies, the sentence which had bene giuen against them: and Aman himselfe was hanged vpon the very gallowes, which hee had prepared for Mardochaeus.

But first, there happened a sound mortification to him, and it was this. Hee goeing one morning very early to the Court, in order to the reuenge which he had dessigned, and to ob­taine a warrant from the king for the executing thereof, it hapned that the night before, the king, not hauing bene able to sleepe, comaunded them to bring him the History and Cronicles of his tymes, and when by course of readinge, they were come to those particulars, of what Mardochaeus had donne in seruice of the king, by dis­couery of a certaine treason, which [Page 189] some of his owne seruants, had plot­ted against him, he inquired what reward had bene giuen that man, for that seruice; and they told him none at all. The king then asked, whoe was without, and whet [...]er yet men were come to make their Court. They told him that Aman was there, and soe he was bidden to enter. The king then asked him t [...]s question. What will it be fitt to doe for that man, tho whome the king desires to doe honour.

Now Aman conceiuing that him­selfe was to be the man, to whome that honour was to be done, made this an­swere: The man whome the king desires to honour, should be cladd in the kings princely robes, and sett vpon the kings owne horse, with the Crowne Royall vpon his head: and one of the prime men of the Court, should goe before him, leading the horse in his hand, & proclay­ming, thus in the publique places of the Cittie, Thus is he to be honoured whome the king will honour. Well then, said the king goe thou to that Mardochaeus, who keepes about the court gate and doe then all that to him▪ which thou hast said to me, & be sure thou faile in noe one circumstance. [Page 190] Thinke now what wound of anguish, that wicked and proud hart would seele but in fine he durst not faile of executing the order to a haire. It seemed to bee beyond imaginatiō, to thinke of a greater mortification then this was for him; but yet instantly after, followed that other, of his being hanged vpon that very gibbett, which hee had caused to be prouided for Mardochaeus. This is the pay which the world is wont to giue to such as serue it.

And now lett vs consider, from whence all this Catastrophe grew: Because for­sooth Mardochaeus would not rise vp, and doe him reuerence, when he passed by. For such a foolery as this is, able to keepe proud men, so vnquiet and restles, that they shall euer be wounded by it, and made sadd at the hart. And soe we see it, at this day in worldly men; and soe much more doe wee see it, as the men are in more eminent place. For all such things as theis, are as soe many needles points, to them, which galle, and transpearce them from side to side, nor is there any sharper launce which they can feele, nor doe they euer want their part of this, how much soeuer they are extolled, and what soeuer they possesse; but they euer haue [Page 191] their harts as bitter as gall, and they euer walke vp and downe the world, with perpetuall vnquietnes, and want of rest. And the same will alsoe happen heere in Religion, if a man be proud? for then he will alsoe heere, reflect whether they make soe much accounte of him as of others: and in what occasions they im­ployed such or such a man, and laid him a side. And theis things and the like, will cause as great vnquietnes in him, as the puntoes and pretentions of wordly men, will doe in them, and peraduenture more. How many haue bene put to runne ha­zard of their vocation, by such things as theis? Nay how many haue thus bene drawne out of Religion, when they con­ceiued that they could not contynue without being affronted, and that they should neuer be valued and esteemed. Yea how many haue by this meanes, beene brought by little and little, to indaunger their saluation. For not onely is humilitie necessary for perfection, but many tymes alsoe for saluation. Nisi effi­ciamini sicut paruùli, non in rabitis in regnum caelorum. O with how great reason did Father Franciscus Xauier say, O opinion, O opinion, and estimation of m [...]n: how great [Page 192] mischeefe hast thou wrought dost thou worke, and wilt thou worke in his world.

From hence we may vnderstand, ano­ther particular which we experiment very often, namely that although it be true, that there is a sicknes of melancholy, yet many tymes it happens that a mans being melancholy and sadd, is not the humour of Melancholy, or any corporall infir­mitie, but it is the very humour of pride, which is a sicknes of the sowle. You are melancholy and sadd, because you are forgotten and cast a side, into some cor­ner; and because they make noe accounte of you. You are Melācoly and sad, because you performed not such or such a thinge with soe much creditt, and reputation, as you figured to your selfe; but rather you conceiue that you are disgraced. The busines proued not as you desired; that sermon, that disputation, those Conclu­sions; but you rather thinke that you haue lost opinion and credit by it, and there­fore you are Melancholy and sadd, yea and when you are to doe any of theis pu­blicque things, the very feare of the suc­cesse, and whether you shall gaine or loose honor [...] by it, makes you afflicted [Page 193] and greiued. Theis are some of those things, which make the proud man Me­lancholy, and sadd. But now the hum­ble of hart, who desire noe honour, or estimation, and contents himselfe with a meane place, is free from all this restles­nes and disquiet, and enioyes great peace, according to the words of Christ our Lord, from whome that saynt tooke this saying of his. If there be peace in this world, the humble of hart possesses it. And therefore though there were noe way of spiritt or perfection to be looked after, but onely our owne interest, and the keeping our harts in peace, and quietnes, euen for this, and this alone, we were to procure Humilitie; for thus wee should come to liue, whereas the other is but to leade a kinde of dying life.

Saint Augustine to this purpose re­countes a certaine thinge of himselfe, whereby he saith, that our Lord gaue him to vnderstand the blindnes and mi­sery, wherein hee was. ‘As I went one day (sayth he) full of affliction and care in thought of a certaine Oration which I was to recite before the Em­perour, in his praise, whereof the greatest parte was to be false: [Page 194] and my selfe procuring to be praysed for my paines, euen by them who knew that it would be false (that men may see how farr the vanitie, and folly and madnes of the world, extends it selfe,) as I went I say with much thought heereof, and was full of trouble and care, how the busines might succeede, and hauing as it were euen a kinde of feauer vpon me of consuming thoughts, it hapned, that in one of the streetes of Milan, there was a poore begger who, after he had gotten well to eate, and drinke, was playing tricks, and taking his pleasure, and in fine, was very merry and iolly. But when I saw this, I fell to sigh, and represent to my freinds whoe were present there, to what misery our madnes had made vs subiect. Since in all our troubles, and namely in those where in we found our selues at that tyme, (carrying a great burthen of infelicity vpon our backs, and beinge wounded with the vexation of a thou­sand inordinate appetites and dayly adding one burthen to another) we did not soe much as procure to seeke any other thing, then onely some secure kinde of contentment, and ioy, wherein [Page 195] that poore begger had outstripped vs already, whoe perhaps should neuer be able to ouertake him therein. For that, which hee had now obteyned by meanes of a little almes namely the ioy of temporall felicitie, I still went seeking and hunting out, with soe much sollici­tude and care. It is true, saith Saint Augustine that the poore man had noe true ioy, but it is alsoe true that the con­tentment which I sought, was more false then his; and in fine hee then was merry, and I sad, he was secure, and I full of cares & feares. And if any man should aske me now, whether I had rather be glad or greiued, I should quickly make answere, that I had rather be glad; and if he should aske me yet againe, whether I had rather be that begger or my selfe, I should then rather choose to be my selfe, though I were then full of afflictions but yet for ought I know, I should haue noe reason to make this choise. For I aske what cause I can alledge, for my being more learned gaue me then noe contentment at all; but onely desired to giue contentment to others, by my knowledge, and yet that, not by way of instructing thē, but [Page 196] But without doubt, (saith hee,) that poore man was more happye then I; not onely because he was merry and iolly, when I was full of cogitations and cares, which drew euen my very bow­ells out of my body: but because he had gotten his wine by lawfull meanes, whereas I was hunting after vaine glory by the way of tellinge lyes.’

Of another kinde of meanes, more efficatious, for the obteyning the vertue of Humilitie which is the exercise thereof. CHAPTER XXIII.

WEe haue already spoken of the first kinde of meanes which are vsually assigned for the obteyning of virtue, which is, certaine reasons and considera­tions, both diuine and humaine. But yet the inclination which we haue to this vice of pride is soe very greate, by reason that the desire of diuinitie. (Eritis sicut dij) remaines soe rooted in our harts from our first parents; that noe considerations at all, are sufficient to make vs take our last leaue, of the impulse and edge which wee haue to be honored, and esteemed. It [Page 197] seemes that: that happens to vs heerein, which occurrs to others whoe are full of feare. For how many reasons soeuer you giue to perswade such persons, that they haue no cause to feare such or such a thing, they yet make this answere, I see well that all you say is true and I would faine not feare, but yet I cannot obteyne it of my selfe. For iust soe, some say in our case, I well perceiue that all those reasons which you haue brought against the opi­nion and estimation of the world, are good and true, and they conuince that all is but meere vani [...]ie and winde, but yet with all this, I cannot by any meanes; Wynne soe much of my selfe, as not to make some accounte thereof. I would faine doe it if I could, but me thinke I know not how this kinde of things, transports and disquiets me strangely. Well then, as noe reasons and conside­rations, are sufficient to free the fearefull man from feare, but that besides this, we must intreate him to put his hand to wor­ke, and bid him draw neere, to feele, and touch those things, which seemed to him to be bugbeares and sprights; and aduise him to goe sometyme by night, and alone to the same places where he thought he [Page 198] saw them, that soe he might finde by experience, that there was nothing in­deede, but that all was his imagination and apprehension, that soe by this meanes he may loose his feare: soe alsoe for the makeing vs giue ouer the desire of opiniō and estimation of the world, the Saints affirme, that noe reasons or cōsiderations are sufficiēt: but that we must also vse the meanes of action, and of the exercise of humilitie, for this is the principall and most efficatious meanes, which, we for our parts, ean imploy, towards the ob­teyning of this vertue.

S. Basill saith, that as sciences and arts are acquired by practise, soe alsoe are the mo­rall vertues. That a man may be a good Musition, a good Rethorition, a good Philosopher and a good workemā in any kinde, let him exercise himselfe herein, and he will grow perfect. And soe alsoe, for obteyning the habit of Humilitie, and all the rest of the morall vertues, wee must exercise our selues in the acts thereof, and by this meanes wee shall possesse them. And if any man will tell me, that for the composing and moderating our passions, and the affections of the minde, and for the obteyning alsoe of vertue, the consi­derations, [Page 199] and reasons, the documēts, and Councells of holy Scripture are sufficient, he is deceiued as S. Basill saith. Is similiter facit, vt si quis disceret aedificare, nec vnquam aedificaret, & aes cundere, & quae didicisset, ea in actum numquā educeret. This would be like him whoe should learne to build a howse, or coyne mony, and would neuer exercise himselfe therein; but that all should passe in hearing the documents, and rules of arte, in which case it is certaine, that he would neuer proue good wor­keman. And as little will he grow to pos­sesse Humility, or any other vertue, who will not exercise himselfe therein. And in confirmation heereof, the Saint brings that of the Apostle S. Paule. Non enim au­ditores leg [...]s iusti sunt apud deum, sed factores legis, iustificabūtur. It is not enough for this purpose to heare many documents and reasons, but they must be put in executiō. For practise cōduces more to this busines then all the speculation in the world. And though it be most true, that all vertue and euery thing which is good, must come to vs from the hand of God, and that we cannot compasse it by our owne strength; yet the same lord, whoe is to giue it, is pleased that we should helpe our selues, by our owne endeauours.

Saint Augustine vpon those words of Christ our Lord: Si ergo ego laui pedes ve­stros, Dominus & magister, & vos debetis, alter alterius lauare pedes, saith, that this is that, which Christ our Lord intended to teach vs, by this example, of washing his desciples feete: Hoc est beate Petre, quod nesciebas, quando fieri non sinebas, hoc tibi postea sciendum promisit: Ecce ipsum est postea. This is that O B. Peter which thou didst not know when thou wouldst not consent that Christ should wash thy feete, He pr [...]mised that thou shouldst know it afterward, and now, that afterward is come, and now thou shalt vnderstand it. And it is, that if wee will obteyne the vertue of Humilitie, we must exercise our selues in the exteriour acts thereof. Exemplum enim dedi vobis, vt quemadmodum ego feci vobis, ita & vos facia­tis. For I haue giuen you an example, to the end that you may doe as I haue done. Didici­mus fratres humilitatem ab excel [...]o faciamus inuicem humiles, quod similiter fecit excelsus. Since the omnipotent, and soueraigne Lord, humbled himselfe: since the sunne of God, abased and imployed himselfe in meane, and lowly exercises, washing the feete of his disciples, seruing his Blessed Mother and the holy Ioseph, and being sub­iect [Page 201] and obedient to them in what soeuer they commaunded, lett vs learne of them & exercise our selues in hūble and meane imployments, and thus we shal come to obtaine the vertue of Humilitie. This is alsoe that which Saint Bernard saith. Hu­miliatio via est ad humilitatem, sicut patientia ad pacem, sicut lectio ad scientiam. The humi­liation of the exteriour man, is the way and meanes, to obtaine the vertue of Humilitie, as patience is, for the obteyning peace, and reading or study for the obteyning knowledge. Si vir­tutem appetis Humilitatis, viam non refugias humiliationis, nam si non poteris humiliari, non poteris ad humilitatem prouehi. And therefore if you will obtaine the vertue of Humilitie, doe not fly from the exercise of humiliation: for if you say, that either you cannot, or will not humble or abase your selues; as little haue you a minde to obtaine the vertue of Humilitie.

Saint Augustine proues it very well, and giues the reason, why this exercise of humiliation, is so vsefull, important, and necessary for the obteining of true humili­tie of hart, Cum enim ad pedes fratris inclina­tur corpus, etiam in corde ipso vel excitatur, vel si iam inerat, cōfirmatur, ipsius humilitatis affe­ctus. The interiour & exteriour man are soe [Page 202] interlaced and vnited together, and the one depends so much vpon the other, that when the body is humbled and aba­sed, the hart is stirred vpp towards the loue of Humilitie. That humbling my selfe before my brother, and kissing his feete, hath some what in it; that poore and meane coate, that low and base office, hath I know not what which goes in­gendring, and breeding Humilitie in the hart, and if it be there already, it con­serues and increases it. And thus Saint Dorotheus answeres this question, how a man with a poore and meane coate, which belongs to the body, may come to obtai­ne the vertue of humilitie which inhabits the soule? For it is certaine, saith hee, that the body in many cases, giues a good or ill disposition to the soule. And soe we see the soule hath one kinde of disposi­tion, when the body is well, and an other when it is sicke; O when it is full fedd, and another when it is very hungry. Now in the selfe same manner, the soule vests it selfe with one kinde of inclina­tion, when a man is seated vpon a throne, or vpon a horse richly adorned, and with another, when he sitts vpon the ground, or is riding vpon a iade; and one kinde of [Page 203] inclination, when a man is seated vpon a throne, or vpon a horse richly adorned, and with another, when he sitts vpon the ground, or is ryding vpon a iade; and one kinde of inclination it hath, when he is set out in sumptuous cloathes, and ano­ther when he is but couered with a poore coate.

Saint Basil also noted this very well; and saith, that as gallant and shining attire, lifts vp the harts of worldly men, and ingen­ders in them, certaine fumes of vanitie of proper estimation and pride, so doth a poore and meane habit, awake in the hart of Reli­gious men, and of the seruants of God, an incli­nation to Humility, and it breedes a disesteeme of ones selfe; and it makes men indure better, to be despised. And the saynt adds further, That as wordly men desire rich, and glorious cloathes, that soe they may be the better knowne, and the more honored, and esteemed, thereby; so the good seruants of God, and such as are truly humble, desire to be poorely and meanely cladd, that soe they may be valued the lesse: and especially, because they conceiue themselues to finde much helpe the­rein, towards their conseruation, and aug­mentation in true Humilitie. Amongst all the exteriour humiliations, that of poore [Page 204] and meane cloathing is one of the cheefe, and for this, wee finde it to haue bene soe much vsed, by such as are truly hum­ble. Wee reade in the life of Father Fran­ciscus Xauier, that he euer went very poo­rely cladd, to conserue himselfe the bet­ter in Humilitie, and fearing least some little estimation, or presumption, might mingle and wrap it selfe vp in good cloa­thes, as it vses to happen many thymes.

It will alsoe appeare by another rea­son, that towards the purchase of Hu­militie of hart, or any other interiour ver­tue, the exteriour exercise of the same vertue doth profitt much, because the will is much more moued thereby, then by bare desires. For it is cleere that the present obiect moues vs more, then the absent; as we see that wee are moued more by seeing things then by hearing of them; and from hence the Prouerbe came, That which the eyes see not, the hart rues not. Soe that the exteriour thing which is put in practise, moues the will much more, because the obiect is there present, then meere apprehensiōs and in­teriour desires do, where the obiect is not present, but onely in the cōceite, and ima­gination. One great affront well endured [Page 205] with a good will, shall breede more of the vertue of patiēce in your soule, then fower affronts will doe, when you haue but the onely desire without the deede. And the spending of one day, in exercising some meane and lowe office, and the wearing some poore and tottered coate some one day, will helpe your soule more to the ver­tue of humilitie, then many dayes of meere desires wil doe. Wee haue experiēce euery day, that a man hath repugnance to per­forme one of the ordinary mortifications which wee vse; and within two or three dayes after. He hath begun, to doe thē, he findes noe difficultie therein at all, and yet before he did them, he had conceiued ma­ny purposes, and desires thereof, and yet still they were not strōge enough to ouer­come the difficulty. And for the same rea­son doth the society vse certaine publique mortifications, as wee reade to haue bene done by many SS. because when once a man hath performed one of theis, he getts the mastery ouer himselfe, for other things wherein he found difficultie before. And to this we may add, that which is said by the schole-diuines, that whē the interiour act is accompanied by the exteriour, it is commonly more efficatious, and intense. [Page 206] So that, it helpes much in all respects, towards the obteyning of the vertue of Humilitie, to imploy our selues exteriourly about obiects which are meane and base.

And because vertue is conserued, and augmented by the same meanes, whereby it is obteyned, therefore as the exteriour exercise of Humilitie is necessary for the obteyning the vertue of Humilitie, it will alsoe be necessary for the custody and increase thereof; where vpon it will fol­low, that this exercise is very important for all and not onely for beginners, but for others alsoe, who eare great profici­ents, as we alsoe said when we were trea­ting of Mortification. And soe our Father, in the Constitutions and Rules, recommēds it much to vs all in these words: Magno­pere conseri deuotè quo ad fieri poterit, ea mu­nera obire, in quibus magis exercetur humi­litas, & Charitas. It will greately helpe that we performe those offices with all possible de­uotion, wherein Humilitie and Charitie are exercised most. And in another place he saith: Temptations are to be preuented by their contraries, as when there is opinion, that such a one is inclined to pride, he must be exercised in such meane things, as may be likely to helpe him [...]oward [...] Humility; and soe in other [Page 207] ill inclinations. And yet, in another place. As for meane and base imployments, men ought redily to accept of those wherein they finde most repugnance, when soeuer they shal be soe ordeyned. So that finally I say, that theis two things Humilitie, and Hu­miliation, must helpe one another; and from the interiour Humilitie which con­sists in despising himselfe, and desiring to be held by others in small accounte, ex­teriour humiliation is to growe, that the man may exteriourly shew himselfe to be the same, that interiourly he tooke him­selfe to be. Namely, that as the humble man is interiourly contemptible in his owne eyes, and houlds himselfe to be vn­worthie of all honor, soe must treate himselfe alsoe exteriourly; that the exte­riour Works which he performes, may visibly declare the interiour Humilitie, which is in his harte. Choose you the lowest place, as Christ our Lord aduised; despise not to treate with persons whoe are poore, and meane, be gladd of the most inferiour imployments; and this very exteriour humiliation which springs from the interiour, will giue increase to that very fountaine alsoe, from which it springs.

The Doctrine formerly deliuered is confir­med by diuers examples. CHAPTER XXIV.

PEtrus Cluniacensus recounts, that in the Order of the Carthusians there was a Religious man of holy, and vnspot­ted life, whome our lord had conserued so chast, so pure, & so intyre, that he had neuer suffered any illusion, euen in his sleepe. But being come to the hower of his death, and all the Religious assisting at the bedd side of the sicke man, the Prior whoe was alsoe there, commaunded him to tell them, what that thing in par­ticular was, whereby he might conceiue himselfe to haue pleased our lord most in the whole course of his life. Hee made him this answeare. ‘Father you commaund me a hard thing, & I should by no meanes tell you, what you aske, if I were not obliged to it by Obediēce. From my infancy, I haue bene much afflicted [Page 209] and persecuted by the diuell; but ac­cording to the multitude of the troubles and tribulations which I susteyned, my soule was still refreshed, by those many conforts which Christ our lord, and the glorious virgin Mary his most Blessed mo­ther, imparted to me. I therefore being one day much afflicted and euen ouer­wrought by greate temptations of the diuell, this soueraigne virgin, appeared, to me, and vpon her presence, the de­uills fledd, and all their temptations were at an end. And after she had comforted and incouraged me to per­seuer▪ and proceede in the way of vertu [...] and perfection, she said thus to me. To the end that thou maist the better doe that which I haue aduised, I will fetch thee in particular, out of the treasures of my sonne, three wayes or exercises of Humilitie; whe­rein if thou imploy thy selfe, thou wilt highly please God, and shalt ouer­come thine enemies. Namely that thou humble thy selfe in theis three things, in thy foode, in thy cloathing, and in the offices or dutyes which thou art to discharge. So that in thy foode, thou must desire and procure the worst; [Page 210] and in thy cloathing, the most meane and course; and as for thy imployments or offices, indeauour thou euer, to get the most base and meane, esteeming it both for a great honour and profit for thee, to exercise thy selfe in such as are most refused and despised; and which other men disdaine, and from which they fly: and hauing said thus much she vanished. For my part I imprinted the power, and efficacie of those words of hers in my hart: that soe from that tyme forward, I might doe as I had bene taught by her, and my soule hath found much good by it.’

Cassianus relates of the Abbott Pap [...]nisius that being a moncke in Egipt, and Abbot of the Monastery he was much esteemed, & honored by the Moncks, both as a Fa­ther & a Master, for his venerable old age, and his admirable life. But he being troubled With receiuing soe much ho­nour, & desireing to see himselfe hum­bled, despised, and forgotten, went secretly one night from his Monastery, and putting on a secular habit, went to a certaine Monastery of Pachomius, Which was very farr from his: and then florished much in all kinde of sanctity. And this [Page 211] he did to the end that being vnknowne, they might treate him as a nouice, and might esteeme little of him. This holy man stayed there many dayes at the gate, both prostrate and vpon his knees, before all the Moncks, who of pur­pose seemed to contemne him; and cast it in his teeth, that now, when he was euen tyred with inioying the world, he came in his old age, to serue God, when it might seeme, that he was rather drawne by necessitie, and to gett bread to eate: and that they might rather serue him, then be serued by him. But in fine, they receiued him, giuing him charge of the Orchard of the Mona­stery, and assigneing him a Superiour, whome he was in all things to obey. But still, when he had performed his owne office with all exactnes, and Humility, he did moreouer procure to doe all those things alsoe, which others refused, as being the most troublesome of the howse. Yea, and not contenting himselfe with this, he would be rysing secretly in the nigh, & putting the whole howse in order, the best he could, without being seene by any of the rest, [Page 212] who would be wondring at it in the morninge, as not knowing by whome it had bene done. Hee remayned thus three yeares, & was very glad of the occasion which then was fallne into his hand, of labouring hard, and being little esteemed: for this was the scope of his whole desire. But his owne Moncks being much affli­cted for the absence of such a Father, went some of them seuerall wayes, and hauing sought him three yeares, and being then full of feare, that they should neuer finde him out, behould one of them passed at length by that Monastery of Pachomius, with little opinion to meete with him, and yet in fine he discouered, and knew the Saint, as he was manu­ring and dunging the soyle. Hee cast himselfe instantly at his feete, and they who saw it, were amased thereat; and soe they were much more, when they knew particularly whoe he was, for both the man, and his actions, had before, bene knowne to them by fame. They begged pardon of him, but the old saynt bewailed his misfortune, in hauing bene soe discouered, by the enuye of the diuell, and in hauing now lost the treasure which formely he had found [Page 213] there. They ledd him though it was per­force, to his Monastery, where he was receiued with incomparable ioy, and from that tyme forward, they looked to him with extraordinary diligence. But yet, through the great desire he had to be despised, and vnknowne, and through the delight and gust he had taken, in that humble manner of life, which he ledd in the other Monasterie, all this was not able to keepe him from getting out another night, he hauing formerly agreed with one, that he would passe by shipp in to Palestine, which was very farre distant from thēce. This accordingly was done, and he arriued at the Monas­tery of Cassianus. But our lord who euer takes care to exalt the humble, ordeyned that he should alsoe be discouered by some Moncks of his, who went to visitt those holy places, and the Blessed old man was much the more honored for theis things.

In the liues of the Fathers, it is related of a certaine Moncke, that hauing liued a long tyme in the solitude of a desert, in great penāce and contēplation, a thought came once into his minde, that now he was growne to be perfect and he put [Page 214] himselfe into prayer, and said thus to God. S [...]ew me O lord, what I want, towards perfection. And God being resolued to humble his thoughts, made him heare a voice which said thus to him. Goe thy wayes to such a person (who was a man that kept hogs thereby) and do that which he shall tell thee: and at the same tyme it was reuealed to that other, that the Hermitt was comeing to speake with him, and that himselfe was to tell the other, that he must take his whippe, and looke to his hoggs. The old Hermitt came, and after salutations hee said thus. I greatly desire to serue God, and therefore tell me, for Charitie, what I should doe in order to this end. The other asked him then if he would doe what he badd him to which the old man answeared, That he would. Then said the other, take this whipp and goe and looke to those hoggs, The old man obeyed him, because he desired to serue God, and to obtaine what he wanted of perfection. And soe hee went with his whipp, and kept hogs, and they who knew him, who were very many, (by reason of the same of his sanctitie in those parts) seeing him keepe hoggs faid thus: Doe you see how this old Hermitt, of [Page 215] whome we haue heard soe great things, is turned a mad man, & goes looking to hogs. His great fasts and his much pennance haue, as it seemes, dryed his braine, and put him out of his witts. The good old man who heard them say theis things, tooke it all with much patience and Humilitie, and soe contynued some dayes. But God seeing that Humilitie of his and that he tooke those affronts and scornes in good parte, comaunded him to returne to his former place.

In the Pratum Spirituale, it is written of a certaine holy bishopp, who leauing his bishoppricke, and his honour, came all alone to the holy Cittie of Ierusalem, through a desire to be held in smal ac­count, because he was vtterly vnknowne there. And soe putting on poore cloathes, he hyres himselfe out to the publicque works, which were there on foote, at that tyme, and mainteyned himselfe by the la­bour of his hands. There was then a holy Conde called Efremius, a pious and a pru­dent man, whoe tooke care about the re­paration of the publicque buildings of the Cittie. This man, diuers tymes, saw the holy Bishop sleepe vpon the bare ground, and saw a [...]so a piller of fyer, which rose [Page 216] from him, and reached vp to heauen, at which hee maruailed much, when he ob­serued him to be soe poore a man, and soe foule with the durt of the building, & soe ouer growne with haire and beard, and who liued in soe meane & contēpti­ble an imploymēt. At length, he could not conteine himselfe, but called him one day a parte, and asked him what he was. The Saint told him, that he was one of the poore of the Cittie, and that he spent his tyme in that labour, as not being able to maintaine himselfe otherwise. But this answeare did not satisfie the Conde, the will of God being such, for the honor of his seruant, through the discouery of his Humilitie, and soe he persisted in asking him often the same questions, with soe great instance, that at length he made him discouer himselfe, for so he did, vpon two Conditions which the Conde accepted. The one, that whilst he liued, the Conde should neuer discouer what he ment to tell him; and the other that he should not aske him his name. Onely he tould him that he was a bishopp, and that he had fled to that place, that soe he might fly from honor and estimation.

S. Iohn Climacus recounts of a certaine [Page 217] principall man of Alexandria, who came to be receiued in a certaine Monastery. And when the Abbot perceiued him, both by his aspect, and other signes, to be a man of harsh condition, and to be haughtie, swolne vp by the vanities of the world, he resolued to lead him on by the secure way of Humilitie, and then said thus to him. If really you be resolued to take vpon you the yoake of Christ, you must permits your selfe to be exercised in all such things as Obedience shall thinke fitt to impose. To this he answeared; that as the iron in the hand of the Smith, is subiect to what soeuer he will doe therewith, So will I, sayth he, O Father, submitt my selfe to what soeuer you shall com­maund me. I will then saith the other that thou contynue at the gate of the Monastery, and that thou cast thy selfe downe at the feete of all them whoe either enter in or goe out, and desire them to pray to God for thee, becau­se thou art a great sinner. He performed it punctually, and when he had con­tinued seauen yeares in this exercise, and obteyned great Humilitie, by this meanes, the Abbot resolued to take him into the Monastery, in company of the rest, and to make him Preist as one who de­serued that honour. But he imploying many intercessors, and in particular [Page 218] Sainct Iohn Climacus himselfe to the con­trary, he at length obteyned of the Supe­riour, that he should leaue him in the same exercise, and place wherein he had formerly liued, till he should finish his course; as signifying, or at least coniectu­ring, that now the day of his death was not fa [...]r of. And indeede, iust soe it proued for ten dayes after this, our lord was plea­sed to take him to himselfe. And seauen dayes after that, God alsoe tooke the porter of the same Monastery, to whome the former had promised, whilst he was yet aliue, that if, when he were dead, he should haue any power with Almigh­tie God, he would procure that the other might come quickly to keepe him com­pany, and soe it fell out. The same saynt affirmes moreouer, that when the man was yet aliue, and bestowed himselfe vpon that exercise of Humilitie, he asked him vpon what he was wont most to thinke, at that tyme, to this he answered that his exercise was, to hould himselfe vnworthie of the conuersation of them in the Monastery, and of the sight and so­ciety of the Fathers; yea and euen to lift vp his eyes, to looke vpon them.

It is recorded in the liues of the Fathers, [Page 219] that the Abbot Iohn tould the story of a certaine Philosopher, whoe had a scholler that committed a fault, and the Philoso­pher said thus to him. I will not forgiue thee vnlesse thou suffer iniuries from others, for the space of three yeares. The scholler did see, and then went for pardon; but the Phi­losopher said the second tyme, I will not pardon thee, vnlesse thou reward such as doe thee wrong, for the space of other three yeares. Hee did soe, and then the Philosopher told him, that now he must goe to his studyes at Athens, & soe he went. Then another Philosopher there, putting cer­taine affronts vpon such as came in to heare him the first tyme, to see if they would haue patience, and this scholler falling out in a laughter, after a scorne which the other had put vpon him: he said, What, dost thou laugh whilst I am vsing thee ill? To this the scholler an­sweared, For three yares together I gaue presents to such as did me wronge and finding now, that I am ill vsed without cause, would you not haue me laugh. The Philosopher badd him then come in, & said that he was fitt to learne wisedo­me. Where vpon the Abbot Iohn cōcluded that patience was the gate, whereby men [Page 220] entred into wisedome.

Father Mafeus, in the life which he wri­tes of our B. Father Ignatius, relates that our Father goeing once in pilgrimage frō Venice, to Padua in company of Father Lainez with cloathes vpon their backs, which were old and patcht; a certaine poore Shipheard, seeing them, drew neere, and began to laugh and make sporte at them. Our Father, stood still with much ioy, but Father Lainez asking him why he went not on, and why he left not the boy, our Father ansueared thus. Why should wee depriue this boy of that contentment, and delight which he is takeing; and soe he staid still, that the youth might haue his fill in loo­king, and laughing and resting at him: he receiuing more gust therein, then worldly men are wont to doe, in acquiring estima­tion and honour.

It Is recounted in the life of our Father Franciscus Borgia, that goeing once vpon the way, with Father Bustamante, they came to a poore howse, where there was noe bedd, but onely paliasses of Straw. The Fathers went to their rest: and Fa­ther Bustamante, both by reason of his age, and through his difficultie of respi­ration, [Page 221] did nothing in effect, all night, but cough and spitt, and thinking that he had spitt vpon the walle, he spitt indeede vpon Father Borgia, and he did it, many tymes, in his face. The Father spake not a word, nor did he turne himselfe of stirr. But in the morning, when Father Busta­mante saw by day, what he had done in the night, was extreamely out of counte­nance, and ashamed. And Father Borgia was noe lesse contented, and gladd, and to consort the other said: Father be not troubled for what you did, for I can assure you, there was nothinge in the whole Roome, more fitt to be spitt vpon, then I.

Of the exercise of Humilitie, which we haue in Religious howses. CHAPTER XXV.

THe blessed Saint Basill preferring, and exalting the life which is ledd in Monasteries, aboue that other which is ledd alone, giues this for one of his reasons. That besides that the solitary life, is full of danger, it is [Page 222] also lesse sufficient then the Monasticall, for the obteyning of the vertues, which are necessary, in regard that it wants the vse and exercise thereof. For how shall he exercise Humilitie, who hath noe man to whome he may humble himselfe? and how can he exercise the vertue of mercy, and Charitie, whoe hath noe entercourse, or communication with any other? and how can he exercise patience who hath no man to resist his will? But now, the Religious man who liues in communitie, hath great meanes for the obteyning of all necessary vertue, through the many-fould occasion, which he hath to liue in the exercise of them all. Of Humilitie because he hath some body to whome he may humble, and to whom he may sub­iect himselfe. Of Charitie, because he hath some body, vpon whome he may shew it. Of Patience because he who liues in company of many, will not faile to haue occasions for the exercice thereof, and in the same manner, might we goe discoursing of all the other vertues. We whoe are Religious, are much bound to our lord, for soe great a fauour as he hath done in bringing vs hither, where there is soe great disposition, & soe many meanes [Page 223] for the obteyning of vertue, for in fine, it is the very schoole of perfection.

But as for vs, we haue a particular obli­gation heerein; for besides the meanes which are common to vs with others, he hath giuen vs some, which are very par­ticular to our selues, & especially for the obteyning the vertue of Humilitie, euen by our very Rules, and Constitutions. So that if wee keepe our Rules well, wee shall be very humble; because therein we shal haue very sufficient exercise, of that vertue. Such a meanes is that, which our Rule, and Constitutions commaund, and which is soe principall, and im­portant, for the good of the Societie, na­mely to lay our whole conscience open to our Superiour, giuing him account of all our temptations, passions, and ill incli­nations, and in fine of all our defects and miseries. And though it be true, that this was ordayned for other ends, as wee will shew afterward in the right place, yet there can be no doubt, but that it is a great exercise of Humilitie. Such is that alsoe which is required of vs, by that other Rule which saith, To the end that we may profitt more in spiritt and especially for our greater humbling, and a basing, wee all must [Page 224] be content, that all our errours, faults, and whatsoeuer defects which are knowne or noted to be in vs may be manifested to our Superiours, by any one whoe shall come to know thē other­wise then by Confession. And note that reason which is giuen there, namely for our greater humblinge and abaseing, for this is that, whereof we were speaking. If you desire to acquire true Humilitie, you will be gladd that all your faults be manifested to your Superiours: and soe the good and humble Religious man, goes to his Superiour, to tell his faults himselfe, and to desire penance for them, and procures to be the first, of whome his Superiour may know them. And not onely haue wee this in the Societie, but a farre greater exercice of Humilitie. For you declare your faults publickly, before all; to the end that they may disesteeme, & despise you, for that is the end of this exer­cise; & not that they should hould you to be humble, and mortifyed; for this would not be an act, or exercise of Humilitie, but of Pride. With this spiritt, are you alsoe to accept and desire reprehensions; and that not onely in secret, but in publicque, and before all, because, for as much as is on your part, you are to be glad that they doe [Page 225] it, in very good earnest; and that they may thinke it as they say it, and may hould you for such. And generally, the vse and exercise of all the exteriour penan­ces, and mortifications, which are vsed in the Society, assist much towards the ob­teyning, and conseruing of true Humilitie; as namely the kissing of feete, the eating vnder the table, or els vpon the knees; or els lying prostrate, crosse the doore of the Refectory, &c.

If theis things be done with that spirit which is required, they will be of great vse, to the getting and keeping of true Humilitie. When you are put to eate vpon the ground, you must doe it with an inte­riour knowledge of your selfe, that you deserue not to sitt with your brethren: and when you kisse their feete, that you de­serue not to kisse the ground whereon they tread: and when you prostrate your selues, that you deserue that euery one of them should tread vpon your mouth; and you must also desire and wish, that euery one may thinke soe of you. And it will be very well, that when any of you perfor­me any of theis mortifications, you actuate interiourly, vpon theis conside­rations; as that holy Moncke did, whoe [Page 226] contynued seauen yeares at the gate of that Monastery, whereof we spake in the last Chapter: for by this meanes they will be of much profitt to you, and wil breede Humility in the very rootes of the hart. But on the other side, if you doe thē with out spiritt, and onely with the exteriour man, they will doe you little good. For as Saint Paule saith, Corporalis exercitatio, ad modicum vtilis est. It is to doe things but by way of complement, and for custome, when they are onely done exteriourly, without spiritt, and with out procuring to obtaine that end, which is desired the­reby. If you obtaine soe much of your selues, as to kisse the feete of your bre­thren, and to prostrate your selues to the end that they may tread vpon you, and afterward you will yet speake inward­ly and harshly to them, the one sutes not well with the other, and it is a signe, that you did the former either for compliment or with hipocrisie.

These and many other exercises of Hu­militie haue wee in the Societie, according to our Rule and Constitutions. And I thought fitt to bring them heere to me­mory, though we pointed at them before to another purpose: that soe we may still [Page 227] place our eyes, vpon them, and lett this be that, wherein wee cheefely exercise Humilitie. For that wherein a Religious man is cheefely to exercise an expresse virtue and mortification, is the exact ob­seruing of the Rules, and Constitutions of his owne Order, thus in that, wherein your profitt and perfection consists. And if you haue not vertue, to put those things in execution, concerning Humilitie, and mortification, to which you are obliged by your Institute, and Rule, whatsoeuer you haue els, is worth nothing. And the like we may say alsoe of euery Christian; namely, that since the principal cause why he hath neede of Humility and mortifica­tion, is for the performing of the law of God, if he haue it not, to this end, it will doe him little or noo good. If he haue not Humility and mortification, enough, to confesse a sinne which may put him to shame; but that through bashfullnes, or to speake more plainely, through pri­de, he will breake soe principall a com­maundement, what profitt will he reape by what soeuer he either hath or doth, since for this alone, he shal be damned. Soe may we alsoe say, in some sort, of the Religious man. If you haue not Humilitie [Page 228] enough to discouer your conscience to your Superiour, & to comply with soe principall a Rule as this, for what serues your Humilitie, and mortification? If you cannot yet endure, that another should acquainte the Superiour with any fault of yours, to the end that he may reforme you, where is your Humilitie? If you want Humilitie, wherewith to take a repre­hention, and the penance of performing some poore, and meane charge, and to be incorporated in that very degree, into which the Society inclines to put you, for what serues Humilitie, or indifferency, and to what end should your Superiours desire it? And thus euery Religious man may specifie in the particular Rules of his Order, and euery other man, in all those particulars, which his condition or vocation may require.

That wee must take heede of speaking any such words, as may redound to our owne praise. CHAPTER XXVI.

THe Saints and Masters of spirituall life, Saint Basil, Saint Gregory, Saint Bernard and others also aduise vs to take heede, with great care, of speaking any words, which may redound to our owne estimation or praise; according to that which the holy Tobias councelled his son­ne. Superbiam nunquam, in sensu tuo, aut in tuo verbo, dominari permittas. Neuer suffer pride to haue dominion, either ouer thy hart, or ouer thy words. Saint Bernard ponders that of Saint Paule very vell to this purpose: Parco autem, ne quis me exis­timet, supra id quod videt in me. The Apo­stle had formerly spoken great things of himselfe, and soe it was fitt at that tyme that he should doe, for the good of hearers and for the greather glory of God; and he might yet haue said greater things, since he had b [...]ne rapt vp, into the third heauen, where he had seen, and wnderstood more, then [Page 230] the thongue could speake; but I forbeare, saith hee, to speake thereof, least otherwise any man should thinke more then he sees, and heares of me. Saint Bernard saith: Quam pulchre dixit parco. Non parcit sibi arrogans: non parcit sibi superbus, non cupidus vanae gloriae, & iactator actuum suorum: qui vel sibi arrogat quod est, vel mentitur quod non est. O how well he said. I forbeare or pardon that, for this time. The proud or arrogant man, forbeares not such things, for he suffers noe occasion to passe, wherein he may magnifie himselfe: yea and some tymes he adds, and saith more then is, that soe he may be esteemed the more. Solus qui verè humilis est, parcit animae suae; qui ne putetur quod non est, semper quantum in se est, vult nesciri quod est. Onely the man whoe is truely humble, letts theis occasions passe: and to the end he may be sure, that they shall not ascribe more to him then that which is true, he conceales that which is true. The saynt descends more particu­larly into this subiect and saith: Loquens nihil dicat, vnde multum eruditus, multum ve religiosus possit putari. You must not say any thing, whereby you may seeme more lear­ned, or to be a man of pietie and prayer. And generally, you must euer take heed of saying any thing, which may redound [Page 231] in any kinde, to your owne praise, for it is very daungerous, though you could say it with much truth, & though it might be matter of aedification; and though you may thinke it be to a good end, and for the profitt of another, yet it suffices that it is to your owne praise, to keepe you from speaking it. You must euer walke with great care concerninge this, least otherwise by this meanes, you loose the good which perhaps you did.

Saint Bonauenture saith, Nunquam de scientia vel de seculi statu se iactent. You must neuer speake word which may giue others to vnderstand, that you haue emi­nent parts, or that you were formerly of some acounte in the world. It lookes very ill fauouredly in a Religious man, to value himselfe by the nobilitie, and riches of his freinds; for all theis pedegrees, and states, are no better then a little winde: and, as one asked, Doe you knowe for what Nobilitie is good? the other answered very well, To be despifed, as wealth is. That whe­reof we make accounte heer, is the vertue of Humilitie which you haue, this is that which wee esteeme: for what you were, or were not before you came hither, is all but ayre, and he whoe values himselfe by [Page 232] theis things, or makes accounte thereof, in a Religious state, shewes abundantly his little Spirit, and how vaine a hart he hath, Such a man as this, hath not yet forsaken, or despised the world. S. Basil saith; Qui natus est ex spiritu iuxta domini vocem, ac potestatem, accepit fieri filius dei, eum cogna­tionis secundum carnē pudet. Hee who is borne by another new birth and hath contracted a spi­rituall and diuine kindred with God and re­ceiued a power to become his sonne, growes ashamed of that other carnall kindred, and layes it vtterly a side.

Who soeuer the man be, words of praise sounde ill out of his owne mouth. And soe the prouerbe saith, Laus in ore proprio viles­cit. And the wiseman saith better, Laudet te alienus, & non os tuum, extraneus & non labia tua. But in the mouth of a Religious man they doe much worse, as being soe contrary to that which hee professes, and soe he growes to be slightly thought of; and disesteemed by means of that very thinge, whereby hee ment to be honored. S. Ambrose vpon those words of the Pro­phett. Vide humilitatem meam & eripe me, Behould, O lord, my humilitie, and deliuer me, saith, that although a man be sicke, and poore, and of meane condition, yet if he growe not [Page 233] proud, nor preferre himselfe before any other, Ipse se humilitate commendat. By humilitie he makes himselfe to be esteemed, and beloued. Soe that Humilitie, supplyes all defects; and on the other side, though a man be very rich, and noble, and powerfull: though he be very learned, and excell in abilities, and good parts, yet if with all, he boast the­reof, and looke bigg vpon it, Insolentia sibi vilis est. By this, he lessens and a bases him­selfe, and growes to be disesteemed, and despised because he growes to be held proud.

The history of the Abbot Arsenius re­counts, that although hee had beene soe illustrious in the world, and soe eminent in learning, for he had bene the instru­ctor, or Master, of the Sonnes of the Emperour Theodosius, and of Arcadius, and Honorius whoe alsoe came both, to be Emperours, yet after hee once became a Moncke, no word was euer heard to fal frō him, which might sauour of greatnes, or which gaue to vnderstand, that he had learning, but he cōuerst and liued among the other monckes, with so greate Hu­militie, and simplicity of hart, as if he had neuer knowne any thing; and hee alsoe asked questions of the other monks, con­cerning the most ordinary things of spirit [Page 234] affirming that in this sublime science, he deserued not to be their disciple. And it is related of the B. S. Ierome, that he was of most noble extraction, and yet we finde not in all his workes, that he hath soe much as insinuated any thinge thereof.

Sainct Bonauenture giues a very good reason against this vanitie, and it is this. Know, that there can hardly be any good thing in you, worthie of prayse, which breaks not, and shines not out to others, soe that they may vnderstand and know it; and if you vse silence, and conceale it, you shall gaine more vpon them, and be more worthie of praise, both for the vertue it selfe, and for your hiding it; but if you will needs become the publisher thereof, and will needes serue it out in a full dish, they will make sport at it; And whereas before they were edified, and you esteemed, they now growe to vilify, and despise you. Vertue is in this, like muske, which the more you hide it the stronger smell it giues; but if you carry it open, it loses his sent.

Saint Gregory telles, how a certaine holy Abbot called Eleutherius, being once in iourney, arriued at night, at a certaine Monastery of Nunns, & they lodged him in a certaine howse, not farre of, where there was a yonge man possessed, and [Page 235] tormented by the deuill, who, for that night, was made cōpanion to the Abbot. The morning being come, the nunns cau­sed him to be asked, whether the yonge man had had any accident that night; to which he answered, No. They related to him then, that he was nightly tormented by the diuell, and they besought him with much instance, that he would take him with him to his Monastery: The old man condescended to their suite, & when the yonge man had bene a longe tyme in the Conuent, and that his antient enemy pre­sumed not any more to approach him, the hart of the old man was toucht with a little inordinate ioy, and vaine content­ment, for the yonge mans recouery; and talking with his Moncks he said thus to them. The diuell made himselfe sport with those Nunns, by tormenting this yonge man; but since he came to the Monastery of the ser­uants of God, he hath not presumed once to touch him. But euen in the speaking of theis words the yonge man gr [...]w instātly to be tormēted againe by the diuell, in the presence of them all. When the holy old man saw this, he began to weepe bitterly, considering that his vaine glory, had bene the cause of that sadd accident. But the [Page 236] Monckes comforted him and said, that not a man of them would eate one bitt of bread, till they had obteyned the recouery of the yonge man. And so prostratinge then them selues all in prayer, they rose not till the sicke man was restored to his health. Whereby it may be seene, how greatly God abhorrs such words, as haue any litle smacke of a mans owne praise, although they be but said in iest, for en­tertainement and discourses sake, as ap­peares by that which this Saint said.

How we are to exercise our selues in prayer, in this second degree of Humilitie. CHAPTER XXVII.

OVr Father in the Constitutions, setts downe that Rule, which is soe prin­c [...]pa [...]l and of soe great pefection, whe­reof wee speake before; namely, that as worldly men loue and desire honor, fame, and estimation in the world, with great affe­ction, soe they who walke in spiritt, and se­riously desire to follow Christ our Lord must loue and desire, the direct contrary, after a most earnest manner desiring to endure iniuries [Page 237] false testimonies, and to be held for foolish peo­ple (soe that themselues giue noe occasion thereof) to the end that they may imitate Christ Iesus our Lord & Creatour, in some poore manner. And it comaunds, that all they whoe haue a minde to enter into the So [...]ietie, be [...]sked first whether t [...]ey haue theis desires or no. A harsh thing it seemes really, for a Nouice, who is but newly cutt of From the world, and whoe comes bleeding fresh, as we vse to say, must be examined by a Rule soe streight as this; but the while, wee see great perfectiō, which our Institute requires at our hands. It will haue men to be truly taken off, from themselues, and to be entyrely dead to the world. But because this is hard, and of much perfection, our Father adds, that if any man, through humaine veakenes and misery, doe not feele soe ardent desires thereof, as hath bene heere expressed, he shall then be asked, if at least, he desire to haue those desires. And with this, and with hauing a purpose to beare them with patience, when the occasion shall be offe­red, it contents it selfe. For this is a good disposition for a man to learne, and profitt by: and it is enough, that a prentise be­gin with a desire, to learne the trade, & [Page 238] apply himselfe so it, for by this meanes he will compasso it. A state of Religion, is the schoole of vertue, and perfection: enter in with this desire, and by the grace of our Lord, you shall obtaine it.

Lett vs therefore begin with this exer­cise from hence forth, and lett vs doe it by degrees. You say that you finde not desires in your selues, to be contemned, and despised, but yet that you desire to haue them. Begin therefore from thence, to exercice your selues in prayer, towards this vertue of Humilitie: and say with the Prophet, Concupiuit anima mea, desiderare iustificationes tuas in omni tempore. My soule desires O Lord to desire thy iustifications at all tymes. But how farre doe I see my selfe from hauing those liuely, and inflamed desires, which those great Saints, and those men so truly humble had, to be des­pised by the world? I much desire to arriue at least to haue desire of theis desi­res. I desire to desire it. You are in a good way. This is a very good begin­ning, & disposition for obteyning it; insist & perseuer in prayer, and begge of our Lord that he will soften your harts, & detaine your selues some dayes heerein; for theis desires of ours, are very pleasing [Page 239] to our Lord, and hee harkens to them with a good will. Desiderium pauperum exaudiuit Dominus; preparationem cordis eorum, audiuit auris tua. God will soone giue you a desire to suffer some what for his loue, and to doe some pennance for your sinnes; and when he shal haue giuen it, vpon what can you better imploy this desire of suffering, and by what can you doe more pennance, then by being despised and vilifyed, for his loue, in recompence of your sinnes. As Da­uid said, when Semei cursed and affron­ted. Let him alone, for perhaps our Lord may be pleased to receiue this contempt and theis affronts, in discount of my sinnes, and this woud be a great happines to me.

But now when our Lord shall doe you the fauour to make you feele theis desi­res in your selues, to be vnder valued, and despised, that so you may imitate Christ our Lord; you must not yet con­ceiue, that then your busines is at an end, & that you haue already acquired the vertue of Humilitie; but rather you must then make account, that you haue but begun to plant, and settle it in your sou­le. And soe you must procure, not to passe on lightly, wiht theis desires, but [Page 236] [...] [Page 237] [...] [Page 238] [...] [Page 239] [...] [Page 240] to detaine your selues therein, at great leasure; and to exercise your selues long vpon them, in your prayer, till such tyme as that the same desires growe to be such and so efficatious, as to reach to be deedes. And when you shal be arriued soe farre, as to conceiue that you beare those occa­sions well, which vse to present them sel­ues; yet you must knowe, that there are seuerall degrees, & stepps, in the same worke, w ereby you must rise; towards the per [...]ection of Humilitie. For the first stepp is, that you exercise your selues in bearing all those occasions, which may be offred for your contempt, with patience: wherein there will be some what to doe, & that perhaps for a good while. After this, you must passe on, and not stay nor grow weary, til you come to reioyce in being affronted, and till you feele as much contentment, & gust therein, as worldly mē doe in all the honors, riches, and plea­sures of the earth: according to that of the Prophett: In via testimoniorii tuorū delecta­tus sum, sicut in omnibus diuitiis. If we desire any thing in good earnest we are natural­ly gladd when we haue obteyned it, and if wee desire it much, we reioyce much: and if little, little. Take you therefore [Page 241] this, for a signe, whereby to see whether you seriously desire to be little esteemed or no, and whether or noe, you goe increa­sing, in the ver [...]ue of Humilitie, and soe also in the other vertues.

To the end that wee may profitt the more, by this meanes in our Prayer, and that t erein, this vertue may imprint it selfe the more deepely in our harts we must goe descending to those particular, and hard cases which may ocurre: and we must animate our selues, and actuate vpon them, as if we had them present then: insi­sting, and deteyinge our selues therein, till at length no one thinge may be able to putt it selfe before vs which we cannot make plaine and smooth. For by this mea­nes, vice will come to be rooted vp, and vertue will be sincking, and incorpora­ting it selfe into the very roote of the hart, & perfecting it self dayly more and more. That is a very good cōparison to this pur­pose: which the Goldsmiths vse for the re­fyning of God: they melt it, in the chrysu­ble and when it is melted they cast a grai­ne of Sublimate in to it, and then the gold begins to boyle vp with great heigth and fury, till the Sublimate bee spent: for then the gold begins to be quiet. [Page 242] The gold smith comes againe, and casts in another graine of Sublimate and the gold boyles vp againe but not with soe much strength as before, and when that Sublimate is also spent, the gold lyes still. They cast in Sublimate a third tyme, and the gold boyles againe, but gently now, and finally he casts in more Sublimate the sowerth tyme; but then the gold makes noe noyse or alteration at all, any more then if they had cast nothing in, and then the gold is perfectly refined, and this is the signe thereof.

Now this is that very thing which we must be doeing in prayer; namely, to cast in a graine of Sublimate, imagining that such a particular mortification or con­tempt, is then offering it selfe to vs: and if it beginne to trouble and stinge vs, we must detaine our selues therein, till the heate and feruour of our prayer, consume that graine of Sublimate, and till we be able to make head against it and finde our harts quiet, and reposed therein. And the next day cast in another graine of Su­blimate, imagininge that some other matter of difficulty, and of much morti­fication, and humiliation is offering it selfe; and if still your nature be troubled [Page 243] and offer to boyle vp, detaine your selues therein, till it be spent and you be quie­ted. Then cast in another, and yet another graine, as occasion serues, and when now the Sublimate makes noe noyse, nor breedes noe trouble to you, but that what soeuer occasion may be offered and represented to you, yow still remaine with much quietnes, and peace, the gold is then purified, and refined, and this may serue you for a signe, of hauinge obteyned the perfection of this vertue.

In what manner we are to make a particuler examination of our consciences, concer­ning the vertue of Humility. CHAPTER XXVIII.

THE Particular examination, as we haue said already in the proper place, is to be of some one onely thing: for thus will this meanes bee more efficatious and haue greater force then if we carryed ore many things together, and it is there­fore called particular because it concernes, one onely thinge. And this is of soe great [Page 244] importance, that Ordinarily it is neces­sary, to take many tymes one vice, which we would auoide, and one vertue which we would obtaine, into parts, that soe, by little and little, we may be able to compasse that which wee desire. Soe is it therefore in this vertue. If you will make your particular examination, about rooting vp the pride of your har­te, and of obteyninge the vertue of Humility, you must not take it in hand, after a kinde of generall way. For Humility, and pride, imbrace many perticulars, and if you take it but soe in grosse, as to say I will be proud in nothing, but humble in all things, it is too much to examine your selues vpon, at once; and it will be more, if you doe it vpon two or three ver­tues at once, and thus in fine, you will doe nothing. But you are to take it into parts, and to goe on by little and little. Consider, in what you are cheifly wont to faile, concerninge Hu­militie, or in exercising of pride, and beginne there, and haueing ended with one particular thing, take ano­ther to hart, and then another, and [Page 245] thus by little and little, you will goe rooting vp the whole vice of pride out of your soules, and plan­tinge the vertue of Humility in place thereof. Let vs therefore now goe par­ting, and deuiding theis things, that soe you may the better, and with the more profitt, make this Particular examination, concerning this vertue, which is soe ne­cessary.

The first shall be, not to speake a word which may redound to our owne estima­tion and praise. For the appetite of ho­nor and estimation, is so naturall to vs, and wee carry it soe rooted in our harts: that, euen as it were with out thinking, or reflecting vpon it, our tongues runne voluntarily to say some what which either directly, or indi­rectly may redownd to our owne praise. Ex abundantia cordis os loquitur. The hart is wont to speake, out of the aboundance of the mouth. As soone as any occasion is offred, whereby honor may be gayned, wee in­stantly come in for our parts: as by saying, I was in place; I was partly the cause: If I had bene absent; I was inte­ressed in that from the begining; &c.

And the while, I dare warrant you, that if the thing had not brought honor with it, you would haue bene content, to hould your peace, though you had bene present, yea and partly, had bene the cause there of. Of this kinde, there are other words, which many tymes we obserue not, till they be past: and there­fore it will be very well done, to make a Particular examination vpon this pointe: that so by care, and good custome, we may take a way this other ill one, which is soe connaturall to vs.

The second may be that, which Saint Basil aduises vs; and it is alsoe of Saint Ierosme, Saint Augustine, and Saint Ber­nard: namely that we be not willing to heare any other, praise, or speake well of vs, for in this, there is alsoe great danger, Saint Ambrose saith, that when the diuell cannot beat vs downe by pu­sillanimitie, and dismay, he procures to blow vs vp by presumption and pride, and when he cannot ouerthrowe vs, by the way of affronts, he procures that we may be honored and praised, and soe to be vndone by that meanes. It is recoun­ted in the life of the blessed Saint Pacho­mius, that he was wont to goe out of his [Page 247] Monastery, into some more solitary parts to pray: and that when he returned, the diuell came in many tymes: And as when a leader goes before a great Army, soe did the diuells before him, with much noise, and iust as if they had been ma­keing place, and remoueing the impe­diments of their owne passage, they vould goe on, saying thus: Date locum homini Dei, date locum homini dei, Away, out of the way, make roome, make roome, heere comes the Saint, heere comes the great seruant of God. This they did, to see if they could lift him vp into pride, but he despised, and made a scorne of them. And now doe you alsoe thus, when you heere men praise you, and when thoughts of your owne honor and estimatiō, shall approach to you And then make account, that it is the diuell whome you heere, whilst they speake to you of such things, and despise and make a scorne of him, and soe you shall free your selues, of this temptation.

Saint Iohn Climacus relates a certaine thing, which is very particular to this purpose. He saith, that the diuell did once discouer to a certaine Moncke, the ill thoughts where with he tempted an­other, to the and that the tempted man, [Page 148] hearing, from the others mouth, that which passed secretly in his owne hart, might hould him for a kinde of Prophett, and praise and publish him for a Saint, and that by this meanes, he might grow proud. Heerby you may perceiue how well the diuell is content when vaine complacence and pride may haue ente­rance into our hart, since he procures that it may be soe, by soe many inuen­tions and tricks. And soe Saint Ierome saith, Nos ergo, ad patriam festinantes, mortiferos Syrenarum cantus surda debemus aure pertransire. Keepe your selues safe from theis Syrens, for they inchaunte men, and put them out of their witts. The Musicque of the praises of men, is soe delightfull and so sweete to our eares, that there are no Syrens, which can soe inchaunte men, nor putt them soe out of their witts, and therefore we hadd neede to stopp our eares, and make our selues deafe to them. Saint Iohn Climacus aduises vs, when men praise vs, to cal our sinnes to minde, for soe shall we finde our selues to be vnworthie of the pra [...]ses they giue, and soe shall we draw more Humilitie and confusion from thence. This may there­fore be the second thing, vpon which [Page 249] you may p [...]rticularly examine your sel­ues: Namely, that you reioyce not to be well spoken of, and praysed by others. And to this we may alsoe ioyne, the being glad when others are well spoken of, and praysed, which is a pointe of very great importance. And when soeuer you finde either any feeling or motion of enuy for the praise of others, or els of any complacence or vaine con­tentment in that others speake well of you; be sure to sett it downe, for a fault.

The third thing vpon which wee may make a Perticular examination of our sel­ues, is concerninge the not doeing of any thing, to the end that wee may be seene, or esteemed by men. And this is that, which Christ our Lord aduises vs, in the holy Ghospell: Attendite ne iusti­tiam vestram faciatis coram hominibus, vt videamini ab eis, alioquin mercedem non habebitis, apud patrem vestrum, qui in coelis est. This is a very profitable exa­mination, and it may be deuided into many parts. First it may be made, vpon the not doeing of any thing for humaine respects. Secondly vpon the doeing thing meerely, for the [Page 250] loue of God. And thirdly, on the doeing them perfectly well, as one who doth them in the presence of God, and as one who serues not men but God. And this diligence is to be vsed by vs, till the works be performed by vs in such sorte, as that we may rather seeme to be loueing God in them, then to be workeing of them, as wee declared formerly at large, when wee treated of the rectitude, and puritie of the intention, which we are to carry in our actions.

The fowerth pointe, vpon which wee may carry our particular examination, is, not to excuse our selues. For this alsoe growes from pride, when comitting a fault and being tould of it, we instantly make our excuse, and, without euen marking it, wee make one excuse so­metymes vpon another, yea and wee will yet giue another excuse, for hauing for­merly excused our selues: Ad excusandas excusationes in peccatis. Saint Gregory vpon theis words of Iob. Si abscondi, quasi homo, peccatum meum, & caelaui in sinu meo, ini­quitatem meam. If as a man, I haue hidden my sinne, the Saint ponders theis words very well Quasi homo, as a man: and saith, that it is the propertie of a man, to desire to [Page 251] couer and excuse his sinne, because it comes to vs by descent, from our first parents. As soone as the first man had sinned, he went in­stantly to hide himselfe amongst the trees of Paradise, and God reprouing him for his disobedience, he thus excused himselfe presently vpon his wife: Mulier quam de­disti mihi sociam, dedit mihi de ligno, & co­medi. O Lord, that woman, whome thou gauest me for my companion, made me eate of the forbidden fruite. And the woman ex­cused her selfe in like manner, vpon the serpent: Serpens decepit me, The Serpent deceiued me and I did eate thereof. God exa­mined them about their sinne, to the end that knowing it, and confessing it, they might obtaine pardon for it: and soe Saint Gregory saith, that he did not axamine the Serpent, because he meant not to pardon the Serpent. But they, insteede of hum­bling them selues, and acknowledging their sinne, towards the obteyning of par­don, increase and agrauate it, by their ex­cuses: yea and by desiring, after a sorte, thus to cast the fault vpon God. The womā whome thou gauest me, O Lord, was the cause. As if he had said: If thou hadst not giuen her me for a companion, no part of this had bene done. The serpent which thou [Page 252] didst create, and suffer to enter into Para­dise, deceiued me, and if thou hadst not suffred it to enter there, I had not sinned. Saint Gregory saith, that they hauing heard from the diuells mouth, that they should be like God, since they could not become like him in the pointe of his diuinitie, they endeauoured to make him like them, in the pointe of their sinne, & soe they made it greater by defending it, then they had done by comitting it. And now, as being Children of such parents, and in fine, as being men, we still remaine with this in­firmitie, and with this defect, and ill custo­me, and when we are reproued for any fault, we instantly haue a minde to couer it with an excuse, as vnder bowes and lea­ues: yea and some tymes, a man is not con­tent to excuse himselfe, but he must needes be casting the fault vpon others. A Saint compares such as excuse themselues, to the hedge-hogge; which when it perceiues that they goe about to take her, shee shrinks in her head and feete with extrea­me speede and remaines as a bowle, being circled on euery side as it were with thor­nes; soe that a man cannot touch her, with­out pricking himselfe first. Vt prius videas sanguinem tuum quam corpus suū: Soe that you [Page 253] shall sooner see your owne blood, then her body. In this manner, saith, the S. be they whoe are wont to excuse themselues; for if you wil but thouch them, by telling them the faults which they made, they instantly defend themselues: like the hedgehog; and some tymes they pricke and gaule you, and giue you also to vnderstand, that you as wel deserue reproofe. At other tymes, they will be telling you, that there is a Rule which forbids one to finde faulte with another; and at others, that there be some whoe make greater faults which yet men are content to dissemble; and in fine, doe but touch the hedgehogge, and you shall see whether he will pricke you or noe. All this busines growes from our great pride, whoe would not haue our faults knowne, nor be held for defectiue, and it troubles vs more, that they be vnder­stood, and for the estimation which wee thinke vee loose thereby, them for ha­uing committed them; and soe we procu­re to conceile, and hide them, the most we can. Nay there are some soe vnmor­tified in this kinde, that euen before you say any thing, they preuent you and ex­cuse themselues, and giue reasons for that which they thinke you may obiect; and [Page 254] they say, If I did this, it was for this reason and if I did that, it was for that: and the like. But whoe, in the meane tyme, pricks you now, that you must skipp soe high? The goade of pride it is, which you carry soe deepely rooted in your harts. This is that which pricks you, and which makes you leape euen before your tyme. It will the­refore be well done by him whoe findes this old and ill custome in himselfe, to examine himselfe particularly thereof; till at length, he may come to parte with all desire of couering his faults; but ra­ther since he committed them, lett him be gladd to be held faulty, in recompence and satisfaction thereof. Yea and though you haue made noe faulte, and yet they reprehend you as if you had, yet doe not you excuse your selues. For when the Su­periour shall haue a minde to know the cause or reason, which you had for doeing it, he can aske you the question and per­happs he knowes it already: and desires but to make tryall of your Humilitie, and to see in what manner you take the admo­nition, and reprehension which he giues.

The fifth, is alsoe very good for a man to examine himselfe vpon, namely the restrayning and cutting of all thoughts [Page 255] of pride. A man is soe proud, and vaine, that many idle and presūptious thoughts, will be rushing in vpon him, and he will imagine himselfe to be in some high offi­ce, and performing of some great fun­ction. Already you fancy your selues to be preaching in the places where you were borne, with great allowance & li­kinge, and you imagine that you produce great fruite. Already doe you conceiue that you are reading, or disputinge against such Conclusions, with great applause of the hearers; and such things as theis. All this growes from our great pride, which lyes spronting, and brea­kinge out into theis thoughts. And the­refore it will be very well done, to make a particular examination vpon the clip­ping and cutting of theis thoughts, which are soe haughtie and vaine. And soe will it be fitt so to stopp & instant­ly to cutt off all impure thoughts, and rash iudgments, or any other vice, whe­reby we may finde our selues to be mo­lested.

The sixt pointe shall be, to carry a particuler examination vpon your selues, whether you esteeme of all men as your Superiours, according to what our Rule [Page 256] saith, Namely that we must animate our selues, towards Humility, by procuring and desiring to giue the aduātage to others esteeminge them all from our very soules, as if they were our Superiours, and exte­riourly bearing them that respect and re­uerence, which the condition or state of euery one of them shall beare with plai­nenes and Religious simplicitie of hart: and this is alsoe taken from the Apostle. And how soeuer there is to be a difference amongst men, according to the distin­ction of their persons and states, yet, for as much as may concerne the interiour and true Humilitie of our sowles, our Fa­thers will is that as this Society was called by him the least of all other religious Or­ders, soe euery member thereof, must hould himselfe for the least of them all and must hould them all for his Supe­riours and betters. This shall therefore be a very good, and profitable examination: but yet soe, as that it be not onely specu­latiue, but that in the exercise and practise thereof we procure to carry our selues soe towards all, with such Humilitie and res­pect, as if they were indeede our Supe­riours. For if you esteeme that other man as your Superiour, you will not be tal­king [Page 257] to him with such libertie, and harsh­nes, and much lesse in words which may mortifie and offend him, nor will you soe easily passe your iudgment rashly vpon him, nor be disgusted that he should treate you, or speake to you in this or that man­ner. And so you are to sett downe, and note all theis things for faults, when you examine your selfe there vpon.

The seauenth thing whereof we may particularly examine our selues, vpon this subiect, is vhether we make good vse of all those occasions, which offer themselues towards the getting of Humilitie. Are you wont to be troubled when another spea­kes some little word to you which you would not heare, or when they com­maunde you any things in to resolute and imperious manner, or when you thinke they make not soe much accounte of you as of others? Examine your selues whether you make good vse of theis, as alsoe those other occasiōs, which some tymes present thēselues, redounding to your disestima­tion. This is one of the most proper, and most profitable examinations, which, wee can vse towards the obteyning of the ver­tue of Humilitie. For besides that we shall thus goe prouiding our selues, for all those [Page 258] things which may dayly occurre, and whereof we may stand in neede, we may, by meanes of this examination, goe in­creasing, and rysing vp by those three de­grees of vertue, which we sett downe before. First, you may examine, whether or noe you carry all theis things with pa­tience. Secondly whether you carry them with soe much promptitude and facility, as that they put you to noe trouble. And thirdly, whether you carry them with ioy, and with takeing pleasure in the con­tempt of your selfe; for in this wee shewed before, that the perfection of Humilitie doth consist.

The eight pointe vpon which a man may particularly examine himselfe, either in this subiect, or in others like it, is to make some acts, or exercices, as well inte­riour as exteriour of Humilitie, or any other vertue, about which he examines himselfe, actuating vpon it, so many tymes in the morninge, and soe many in the eue­ninge: begining with fewer acts, and so rising vp to more, till at length he gett the habit and custome of that vertue. And now the enemies being deuided after this manner, and we takeinge euery one of them by himselfe, they will the more easily [Page 259] be ouercome, and the victory which is de­sired, will be the more speedily obtained.

How it may be compatible with Humility, to be willing to be accounted off, and esteemed by men. CHAPTER XXIX.

THere is a doubt, wont to be propoun­ded concerninge Humilitie, the solu­tion whereof doth much import, that soe wee may knowe how to carry, and con­duct our selues therein. Wee ordinarily say, and it is the general doctrine of the SS. that we must desire to be abased, disestee­med, and despised, and that men may hould vs in noe accounte. But then instantly it comes to be considered, on the other side, how wee shall be able to gather fruite, by the good of our neighbours, if they dis­esteeme and despise vs: for to that end it is necessary that we haue a kinde of cre­dit with them, & that they may hould vs in good opinion and estimation: and therefore it may seeme, that it shall not be ill but good, that wee desire to be [Page 260] valued, and esteemed by men. The glo­rious Saint Basil, Saint Gregory, and Saint Bernard, treate vpon this doubt very well, and say, that although it be true that we must fly from the ho­nour, and estimation of the world, by reason of the great danger which is the­rein, and that, for as much as is on our part, and for that which may cōcerne our selues, we must euer desire to be disestee­med and despised, yet for some good end of the greater seruice of God, the honour, and estimatiō of the world, may lawfully and piously be desired. And S. Bernard saith alsoe, that for as much as concernes our part, we must wish that men may thinke, and esteeme of vs as wee thinke and esteeme of our selues, that soe they may value vs as our selues doe: but yet he saith withall, that it is not fitt many tymes that others should be sure thereof and soe therefore that wee may some tymes euen lawfully, and vertuously procure that they may not know our faults, least so themselues may receiue hurt thereby, through the hinderance of their owne spirituall good. But in the meane tyme, it will be necessary that we vnderstand this pointe very well, and that wee [Page 261] walke therein, with greate caution, and with much spiritt▪ because such truthes as this, insteede of doeing good, doe many tymes much hurt to some, whoe know not how to make right vse thereof. The Saints themselues declare this doctrine very well, that soe we may not take oc­casion of errour from thence. Saint Gre­gory saith Non numquam etiam sancti viri de bona sua opinione gaudent: sed eum per hanc, ad meliora proficere audientes pensant. Sometymes euen holy men are gladd that they haue good opinion, & estimation amongst men; but this happens when they finde that it is a necessary meanes, for the doinge good and giuing helpe to their neigh­bours soules. Nec iam de opinione sua, sed de proximorum gaudent vtilitate, quia aliud est fauores quaerere & aliud de profectibus exul­tare. And this (saith S. Gregory) is not to reioyce at his owne credit, or estimation; but for the fruite and good of his neighbours; Which is a very different case. It is one thing for a man to loue humaine honour, and estimation for it selfe, and to dwell as it were therein, for his owne respect, and contentment that soe he may growe great and be celebrated amongst men, and this is naught, but another thing it is, when [Page 262] this is liked for some good end, as for the good of our neighbours, and to giue hel­pe to sowles, and this is not ill but good, and thus wee may well desire opinion, and estimation of the world, and that they may haue vs in good conceite, for the greater glory of God, and because it may be necessary for the edification of our neighbours, and for the benefitt of their sowles. For thus a man shall not reioyce in his owne honour, and estimation, but in the spirituall good of others, and the grea­ter glory of Almightie God. And as he whoe for his health desires to take a pur­ge, which he naturally abhorrs, may well say, that to admitt and like the purge, is to loue his health; soe he who admitts, and likes humaine honor, which otherwise he despises (onely because in that case it is a necessary, or at least a profitable meanes for the seruice of God, and the good of sowles) may affirme with truth, that he desires and likes nothing in it, but the glory of almighty God.

But lett vs now consider how we may know, whether a man delight in honour, and estimatiō for the meere glory of God, and the good of his neighbours, or els for his owne sake and for the affection which [Page 263] he beares to his owne honour: fort this in­deede is a nice pointe, wherein the whole difficultie of this busines cōsists S. Gregory answered thus: Qua in re necesse est, vt cum audientium vtilitati non proficit, mentem no­stram fama laudabilis non eleuet, sed fatiget. Our being gladd of honour and estimation, is to be so meerely for God, that when it is not necessary for his greater glory, and the good of sowles, not onely we are not to reioyce therein, but to be troubled at it. So that our desire and harte, for as much as may depend on vs, is euer to be inclined to dishonour, and con­tempt; and therefore when any occasion thereof is presented, we must embrace it with our whole harts, and be gladd of it as men; whoe haue mett with what they wished for. And as for honour and esti­mation, we are onely to desire it, and be gladd thereof, soe farre forth as it may be necessary for the edification, and further good of our neighbours soules, and for the greater honour and glory of Almigh­tie God. Wee reade of our blessed Father Ignatius that if he had giuen way to the feruour of his owne desire, he would haue bene glad to goe through the streetes, all stucke with feathers, and full of Durt: that soe he might be held [Page 264] for a madd foole, but that the Charitie and desire, which he had of the good of sowles, had repressed this soe ardent im­pulse, which carryed him towards the acts of Humilitie, and put him into the obliga­tion of treating himselfe with such decen­cy and grauity, as might be fitt for his cō ­dit [...]on, and person. But as for his desire and inclination, it was euer to be despi­sed and a based: and whensoeuer any oc­casion was offered, whereby he might humble himselfe, he imbraced it, and when it was not offered he sought it, with great desire to finde it. By this you shall therefore know, if you be gladd of ho­nour, and estimation, for the good of soules, and the glory of God, or els for your owne honour and fame. If when any occasion of Humilitie, and contempt is offered, you imbrace it in good earnest, and with the heart; and if you reioyce thereat, it is then a good signe; that when such a sermon, or such another imploy­ment hath succeeded well, and that you are valued and esteemed for it, you reioy­ce not for your owne honour, and estima­tion, but meerly for the glory of God, and the good of soules which growes there­by. But when, on the other side some oc­casion [Page 265] of Humilitie, and of being held in small accounte is offered, you reiect it, or you carry it not well; and if when it is not necessary for the good of others, you will yet be gladd of estimation and praise of men, and procure alsoe to haue it, this indeede is a signe, that you are gladd also in those other things, as for a thinge which hath relation to your selfe, and your owne estimation and honor, and not meerely for the glory of God, and the good of sowles.

Soe that it is true, that the honour and estimation of men, is not ill but good, if we vse it rightly, and it may lawfully and vertuously be desired as when Father Franciscus Xauier, went to the king of Bungo, with great com­pany and grauitie. Yea euen a mans praysing himselfe, may be holy and good, if it be done as it ought. And so wee see that Saint Paule writing to them of Corinthus, began to praise, and recounte great things of himselfe, relating the high fauours which our Lord had im­parted to him; and saying, That he had laboured more then the rest of the Apostles: Yea and he began to tell them of his reuelations, and rapts, whereby he [Page 266] had bene carryed vp to the third heauen. But all this he did, because it was conuenient, Yea and necessary for the glory of God, and good of them to whome he wrote; that soe they might growe to hould and value him for an Apostle of Christ, and embrace his doctrine, and take benefitt thereby: and he spoke theis things of himselfe, with a hart, which did not onely despise honour, but loue dishonour, for the loue of Christ our lord, and when his honour was not necessary for the good of others, he knew, very well how to empty and a base himselfe, saying: That he was not worthie to be called an Apostle, because he had persecuted the Church of God; and styling himsemfe blasphemous, and abortiue, and the greatest of sinners; and when the occasions of dishonour and contempt were presen­ted to him, therein was his contentment and ioy. Such harts as theis, we may well trust with receiuing honour, and with saying some tymes, such things as may conduce towards it; because they will neuer doe it, but when it may be neces­sary for the greater glory of God, yea and euen then, they doe it soe much with­out the sticking of any part thereof to themselues, as if they had not done it [Page 267] it at all: for they loue not their owne honor, but the honour of Almightie God, and the good of Sowles.

But because it is a matter of much diffi­cultie to receiue honor, and not to growe proud by it, nor to take any vaine cōtent­ment or complacence therein: therefore the SS. through their feare of the great danger which lurcks in estimation, and dignitie, and high place; fledd as farre as they could from it all, and transported them selues into parts where they might be neither esteemed, nor soe much as knowne: and they procured to busy them selues in meane, and contēptible imploy­ments, because they saw that they profi­ted thereby in Humilitie, which was the most secure way for them. S. Francis said very well, I am not a Religious man, if I take not dishonour, with the same both inward and out ward ioy, wherewith I take honour. For if I ioy in that honour which others allowe me, when I preach, or performe any other office of Charitie to them, for their good; (whereby yet I put my soule to runne some hazard, through the daunger of vanitie) much more ought I ioy in mine owne good, and in the saluation of mine owne sowle; [Page 264] [...] [Page 265] [...] [Page 266] [...] [Page 267] [...] [Page 268] which I preserue with more security, when I am scorned; and it is euident that wee are more obliged to ioy in our owne good and profitt, then in that of others, because Charitie well ordered beginnes at home. If then you ioy in the good of your neighbour, when the sermō, or other im­ployment hath succeeded well, and when you are esteemed and praysed for it, why should you not be gladd of your owne good, when you hauing done what was in you, are yet vndervalued for your paine for this is better and more safe for you? If you be gladd when you haue a great tal­lent, wherewith to doe great things, for the good of others, why are you not glad of you owne good, and for your being left in contēpt, because God gaue you no such tallent? If you be gladd when you haue much health and strength, wherewith to labour hard for the good of others; why should you not be glad when God is plea­sed, that you should be sicke and weake, and be fitt for nothing, but to be layd by in a corner and without vse: for this is your profit, and this will helpe you more towards Humilitie; and in this shall you please God more, then if you were a great preacher, since his will is soe.

Heerby it may be seene, how much de­ceiued they are, who haue lodged theyr eyes vpon honour, and the estimation of the world, vnder colour, forsooth, that is necessary for the doeing good to others: and vnder this pretence they desire high place, and honourable imployments, and all that which lookes like greatnes, and soe they fly from all that which is meane, and poore: for they make them selues be­leeue, that they were to be disauthorised thereby. But in this is another deceipt, and a very greate one, that by the very thing, whereby a man pretends to gaine autho­ritie, and by that whereby he thought to loose it, he shall gaine it. Some conceiue, that by meanes of the poore coate, and by exerciseing that low and meane place, they shall loose that value, and estimation, which were necesary for the doeing good to others, but it is their pride which de­ceiues them: for they should rather gaine it by this meanes: and by the contrary of that whereby they would procure it, they shall loose it. Our Blessed Father Ignatius, taught this doctrine very well, and was wont to say, that the study of true humility did more helpe to the conuersion of sow­les, then the being in authoritie or state, [Page 270] which hath in it, any smacke or sent of the wordly honour. And he practised this not onely in himselfe, but he taught it in such sort to them whome he sent to la­bour in the vineyard of our lord, that to the end that they might succeede, in the doeing of high, and greate things, they must euer procure to walke in the way of Humilitie, & contempt of them selues: for then would the worke be safe, as being well funded vpon Humilitie, and besides, for that this is the way, whereby our lord is wont to doe great things. And according heere vnto, when our B. Father sent the Fathers Franciscus Xauier, and Simon Rodriguez to Portingall, he ordeyned that as soone as they should arriue in that kingdome, they should liue by begging almes, and soe open the way in thither, for all that which might be to follow, by pouertie, and contempt of themselues. And when Father Salmeron and Paschasius went in the qualitie of Nuncioes, from the sea Apostolicque into Ireland: he or­deyned them to teach Children, and rude people the Christian doctrine. And when Father Salmeron and Father Lainez went to the Councell of Trent, the first tyme, (they being sent thither by Pope Paule [Page 271] the third in the qualitie of the Theologues of his Holynes) the instructiōs which he gaue them, were that before they were euer to deliuer any opinion in the Coun­cell, they should goe to the Hospitall, and there visitt the poore sicke people, and teach Children the principles of the holy Catholique Faith: and that when they should haue laid theis rootes, they might passe on, and declare their opinion in the Councell; for that then, it would be pro­fitable and fruitfull; as we know and see that by the goodnes of our lord it was. And now after all this, will it be fitt that we should goe doubting, and fearinge, and dreaming on, with our humaine pru­dence: least reputation forsooth, should be lost, by such actions as theis. I will be your warrant, neuer feare. Your pulpitt will not be disauthorised by your tea­ching little Children the Christian do­ctrine; nor by making spirituall exhorta­tions in the market places, Hospitalls, and prisons. Neuer feare that you shall loose creditt with people of qualitie, because they see you attend to take the confessiōs of poore miserable people: or because your selues goe clad like poore Religious men. Nay, this is rather the way to gaine au­thoritie, [Page 272] and reputation with them: and you shall thus produce more fruite of sowles, for God exalts such as are hum­ble: and is wont to doe wonders by their meanes.

But now laying this last reason which is the cheife a side, and to consider the thing in question, by the way of prudēce. and humaine reason, you cannot employ a more efficatious meanes to gaine authori­tie and opinion amongst your neigbours, and to doe good to sowles, then to exercise your selues in theis things, which seeme poore and base, & to doe it soe much the more, by how much the more your parts are greater. The reason of this is, because the world doth soe hugely esteeme of honour and estimation, and of things which are high, in order to that end, as that the thinge of the whole world which it admires most, is the man who despise [...] that, and to see that one whoe might be vsed in high and honorable imployments doth choose to passe his howers, in things which are pore and meane: and thus they grow to frame a great conceite, and esti­mation of the sanctitie of such persons, & accept of that doctrine which they teach as if it came īmediately to thē from heauen

Wee read in the life of Father Francis­cus Xauier, that when he was to embarke himselfe for the Indyes, he would not re­ceiue any prouision at all, for his nauiga­tion, and the Conde de Castaineda, who had then the office to prouide for the fleets of those parts, being very earnest with the Father, that at least he would take some seruant with him, who might assist him at Sea, alledging that it would diminish his authoritie and reputatiō with that people which he was to instruct by the way, if they should see him, amongst the rest of the passingers, wash his owne cloathes vpon the decks, and dresse his owne mea­te, with his owne hands, the Father made him this answere. My lord, the procuring to gaine authoritie, and reputation by this very meanes, whereof your Lordshipp speaks, hath betrayed the Church of God, and brought the prelates thereof, to that state wherein now they are. And the meanes whereby this reputation [...]s to be recouered must be to wash a mans owne [...]aggs, and to dresse his owne meate, without [...]auing neede of any other, and in the midst of [...]ll this, to be imploying himselfe vpon the serui­ [...] of his neighbours, for the good of their soules. The Conde was soe edified with this an­ [...]were, that he knew not what to reply. By [Page 274] this meanes, & by such Humility and vertue as this, authoritie and creditt is to be gay­ned, and thus will you gather more fruite. And soe wee see what great things Father Franciscus Xauier, did in the Indyes, by teaching Children the Christian doctri­ne, and by goeing a bout, and ringinge his little bell by night, to gett the sowles in Purgatory prayd for: and by seruing and comforting the sicke; and in fine, by imploying himselfe in such low, and meane actions as theis. And by this way, came he to be a man of soe much reputa­tion, and authoritie, that he robd all men of their harts, and drew them towards him: and they esteemed him and called him, the Holy Father. This is that kinde of authoritie, whereof men haue neede, that soe they may be able to doe good to sowles: this is the estimation & opinion, which followes hūble men, and belongs to Saints and Euangelicall preachers, and this in a word, is that which we are to procure. For as for those other authorities, and reputations, and puntilies, which carry a smacke and sauour of the world with them, they doe great hurt, and they disedifie our neigbours very much, as well them whoe are a broade, as vs [Page 275] whoe liue at home within doores.

Vpon those words of Saint Iohn; Ego autem gloriam meam non quaero, est qui que­rat, & iudicet; I seeke not mine owne glory; it is my Father who takes account thereof; a doctour saith thus very well: Since our heauenly Father procures, and seekes our honor, and our Glory, our selues haue noe neede to take care thereof. Take you care to humble your selues, and to be such as you ought; and as for any such estimation and authoritie, whereof you thinke you may haue neede, for the good of soules, leaue you that to God: for euen whereby you shall most humble and abase your selues, thereby will God raise you most, & indue you with another manner of estimation in the world, then that which you would euer be able to obtaine for your selues, by theis other humaine diligences, and de­uices. And lett not alsoe honour, and re­putation of your Order, stand soe much in your light: for this is alsoe another false coulour, which is wont now & then to offer it selfe, as well in this, as in such other things, for the disguising of our im­perfection & immortification. For thus some men will say: O I did not this or that, in any regard of mine owne, but to the end that [Page 276] I might authorise my Order, to which men ought to beare respect, I pray you lett those respects a loue. The Order will gaine more respect, if the world may finde that you are patient, quiet, and humble; for the authority and estimation thereof, consists in that the members of it be mor­tified, and humble men, and intirely stript of all those things, which carry any sauour, or odour of the world with them.

Father Mafeus, in the History of the Indies, relates how one of our Fathers preaching the Faith of Christ our lord, in Iapon, one of those Pagans, who by chance passed by, at that tyme, in the publicque streete of Firando, made a scorne both of his person, and of his preaching: and drawing vp as much fl [...]ame as he could, he spitt it full in the Fathers face. The preacher tooke out a ha [...]dkircher, and wyped his face, with­ou [...] speaking a word thereof, or show­ing any trouble at all; but proceeded in his sermon with the same tenour and semblance, as if noe such thinge had pas­sed. The while, one of the auditors [...]n [...]r [...]kt it much, and seeing the great Hu­militie, and patience of the preacher, he began to thinke thus with himselfe. It is [Page 277] not possible, but that the doctrine which teaches soe much patience, Humility, and constancie of minde, should be from hea­uen. Certainely this is Gods busines. And this consideration, made soe much im­pression in him, that it was a motiue to his conuersion, and soe he went after the preacher, vpon the end of the ser­mon; and besought him that he might be instructed in the faith of Christ our lord, and soe be baptised.

Of the third degree of Humilitie. CHAPTER. XXX.

THE third degree of Humilitie, is when a man professing great vertues, and guifts of God, and being in greate honour, and estima­tion, growes not at all proud thereby, nor attributes any thing to himselfe; but referrs and ascribes it all, to the true fountaine thereof, which is God, from whome euery good, and perfect guif proceedes. [Page 278] This third degree of Humility, (saith Saint Bonauenture) belongs, to high and perfect men: and by how much higher they are, so much the more low, doe they humble themselues. That a man whoe is imperfect, and faulty, should know and esteeme himselfe for such, is noe great matter. It is commendable, and good, but it is noe wonderfull thing, any more then it is, for the sonne of a plough man, not to desire to be held for the kings Sonne; or for a poore man for poore, or a sicke man for sicke: and that others may hould them for such as they know them selues to be: but that a rich man should accounte himselfe poore, and the great man make himselfe little, and soe conforme him­selfe to meane persons, this indeede deserues to be accounted strange. The saynt therefore saith, that it is not to be wondred at, that a man whoe is imperfect and faulty, should hould himselfe for imperfect and faulty: nay rather it were to be wondred at, if being as he is, he should hould him­selfe to be perfect, and good: for it is, as if being full of Leprosie, he should take himselfe to be sound: But that he who is mightily aduanced in vertue, and pos­sesses many guifts of God, and is really very greate in his Diuine presence, should yet hould himselfe for little, this indeede [Page 279] is greate Humilitie, and worth the won­dring at. Saint Bernard saith, Magna & rara virtus profecto est, cum magna ope­reris, magnum te nescire: cum omnibus nota sit sanctitas tua, te solum lateat, cum omnibus mirabilis appareas, tibi soli vilescas. A greate and rare vertue it is, that a man should doe greate things, and yet not hould himselfe for greate; that others should euidently see his sanctity, and yet that it should lye hidd from him; that he should be admirable in the eyes of others, and contemptible in his owne. Hoc ego ipsis virtutibus, mirabilius iudico. I estee­me this more (saith hee) then all the other vertues which he can haue.

This Humilitie was sounde after a most perfect manner, in the most sacred Queene of Angells: who knowing that she was chosen for the mother of God, did acknowledge her selfe, with most profound Humilitie, to be his seruant and slaue. Ecce ancilla Domini (saith Sainct Ber­nard) Mater Dei eligitur, & ancillam se nominat. God haueing chosen her to soe great an honour, and for soe high a di­gnitie, as to be his Mother, she calls her­selfe his Slaue; an being celebrated by the mouth of Saint Elizabeth for blessed amongst all woemen, she ascribed not to [Page 280] herselfe any glory for all theis greatnesses which were in her: but she gaue them all backe againe to God exalting and ad­miring him for them, & herselfe remay­ning the while, most vnshaken and intire in her owne most profound Humilitie. Magnificat anima mea Dominum, Et exultauit spiritus meus in deo salutari meo, quia respexit humilitatem ancillae suae. This is the very Humilitie of heauen, the Saints possesse this Humilitie. And this (saith S. Gregory) is that which S. Iohn saw, in the Apoca­lipse, of those fower and twenty Elders, who beinge prostrate before the throne of God, ado­red him, takeing the Crownes of from their heads, & casting them downe at the foote of the throne. And the Saint saith, that the casting of their Crownes, at the foote of the throne of God, signifies the not attribu­ting their victories to themselues, but the ascribing all to God, whoe gaue them strength, and power to ouercome. Di­gnus es Domine Deus noster accipere gloriam, & honorem, & virtutem, quia tu creasti om­nia, & propter voluntatem tuam erant, & creata sunt. It is reason O Lord, that we giue the honour and glorie of all to thee, and that wee take of the Crownes from our heads, and that wee cast them at thy feete, because [Page 281] all is thine, and by thy will it is made: and if we haue any thing good, it is because thou wouldst haue it soe. This is then the third degree of Humilitie, when a man ascri­bes not theis guifts, and graces to him­selfe, which he hath receiued of God: but to ascribe them and referre them all to him as to the authour and giuer of all good guifts.

But some man may say, if Humilitie consists in this, we all are humble; for whoe is there who knowes not, that all good comes to vs from God, and that of our selues wee haue nothing but miserie, and sinne. Whoe is he that will not say, if God should take his hand off from me, I were the most mi­serable man of the whole world. Per­ditio tua ex te Israell, tantummodo in me auxilium tuum. On our parte wee haue no­thing but destruction and sinne saith the Prophet Ose. All the fauour, and all the good comes to vs from the libera­litie of God, and this is Catholicke Doctrine: and soe it may seeme that we all haue this Humility; for wee all be­leeue this truth, whereof the holy Scripture is full. The Apostle Saint Iames, in his Canonicall Epistle, saith, [Page 282] Omne datum optimum, & omne donum per­fectum de sursum est, descendens a patre homi­num. All good and perfect guifts, come to vs from a boue, from the Father of lights. And the Apostle Saint Paule saith, Quid habes quod non accepisti; non quod sufficientes simus cogitare aliquid à nobis, quasi ex nobis; sed sufficientia nostra ex Deo est: Deus est qui Operatur in vobis, & velle, & perficere, pro bona volontate. Hee saith, that wee cannot worke, nor speake, nor desire, nor thinke, nor begine, nor finish any thing, which may serue for our saluation, without God, from whome all our sufficiency proceedes. And by what more cleere comparison could it be giuen vs to vnderstand all this, then by that which Christ our Lord himselfe declares. Sicut palmes non potest ferre fructum à semeti­pso, nisi manserit in vite: sic nec vos, nisi in me manseritis. Will you see, saith he, the little or indeede the nothing which you can doe without me, the vine braunch cannot giue fruite of it selfe, vnles it be vni­ted to the vine, so no man can performe any meritorious worke for himselfe vnles he be vnited vith me. Ego sum vitis, vos pal­mites, qui manet in me, & ego in eo, hic fert fructum multum, quia sine me nihil potestis facere. What is more fruitfull then [Page 283] the braunch vnited to the vine, and what more vnprofitable, and vselesse, then the braunch parted from the vine? For what is it good? God inter [...]ogats the Prophett Ezechiell: Fili hominis quid fiet de ligno viti [...]? What O sonne of man shall be done with the braunch of vine? It is not timber which i [...] fitt for any Carpenters worke, nor yet for any stake, or pinne, where vpon any thing may be hanged agaynst a wall. The braunch seuered from the vine, is fitt for nothing, but the fire. Now iust soe, are wee, if wee be not vnited to the true vine, which is Christ our Lord. Si quis in me non manserit, mittetur foras sicut palmes, & arescet, & colligent eum, & in ignem mittent, & ardet. Wee are good for no­thing but the fire: and if we be any thing, it is by the grace of God, as Saint Paule saith: Gratiâ Dei sum id quod sum. It seemes wee are all fully satisfied with the truth of this: That all the good we haue is of God, and that we are to ascribe noe good to our selues, but all to God, to whome the honour and glory of all, is due. It seemes, I say, that this is not very difficult, to such as beleeue in Christ; and there­fore that it should not be sett downe, for the last, and most perfect degree of Hu­militie, [Page 284] since it is soe cleerely a pointe of Faith.

It seemes soe indeede, at the first sight, if wee looke superficially vpon it; but in­deede it is not easy, but very hard. Cassian saith, that to such as are but beginners, it seemes to be but an easy thinge, to attri­bute nothing to a mans selfe, and not to rest or rely vpon his owne industrie, and diligence, but to referre and ascribe all to God, but saith that indeede it is very hard. For since we alsoe contribute some what on our parte, towards good works, Dei enim sumus adiutores, as Saint Paule saith, because we alsoe worke and concurre ioyntly with God, wee grow tacitly, and euen as it were without finding it, to confide in our selues; and a secret presumption and pride steales vpon vs, which makes vs thinke, that this or that was done by our diligēce and care; and soe by degrees, wee grow vaine, and looke bigg, and ascribe the works which we doe to our selues: as if we had performed them by our owne strength; and as if they had bene wholly ours. This is not soe easy a busines as we conceiue. And it may suffise for vs, that the SS. sett this downe, for the most perfect degree of humilitie, & they say this is the [Page 285] Humility of the great ones; that we may soe vnderstand, that there is more difficultie, and perfection therein, then one would thinke. For a man to receiue great guifts of God, and to doe great things, and to giue God all the glory of all as he ought, without attributing any thinge to him­selfe, and not to take any vaine content­ment therein, is a pointe of great perfe­ction. To be honoured and praysed for a S. and that noe part of such honour, and estimation should stike at all to the hart, any more then if he had done nothing, is a very hard thing, and there are few who attaine to it, and there is neede of much vertue for the performance thereof.

S. Chrisostome saith, that to conuerse in the midst of honour, and not to be at all toucht thereby, is like conuersing much with beatifull woemen, and yet neuer to looke vpon them with vnchast eyes. It is a difficult, and a daungerous thing, and a man had neede of much vertue therein. For a man to clime soe high, and not to be giddy, he had neede be master of a good head. All men haue not a head, wherewith to walke on high All the An­gells of heauen, Lucifer, and his consorts had it not; and soe they grew giddy, and [Page 286] proud, and fell downe into the bottom­lesse Abisse of Hell For this they say was the sinne of the Angells, that when God created them soe beautifull, and had inri­ched them with so many both naturall, and supernaturall guifts, In veritate non stetit: they remayned not in God; nor gaue him the glory of all, but would needes subsist in themselues. And yet not as con­ceiuing, that of themselues they had theis things (for they knew well, that they all came from God, and that they depended vpon him, since they knew they were his creatures) but, as the Prophett Ezechiell saith, Eleuatum est cor tuum in decore tuo: They grew proud in their beautie, and glori­fied themselues in those guifts, which they had receiued of god, and tooke delight in them, as if they had possessed thē of them­selues, and did not ascribe or referre them all, to God, giuing him the honour and glory thereof: but they grew proud, and they exalted, and contented themselues vainely in themselues. So that, although with their vnderstanding, they knew that the glory thereof was due to God, yet they robbed him of it, and tooke it to themselues, with their will. By this tyme you see, that this degree of Humility, is not [Page 287] soe easy, as it seemed, since the Angells sound it soe hard, that they fell from that height wherein God had placed them, because they knew not how to conserue themselues therein. And now, if the An­gells had not heads wherewith to walke soe hight, but that they grew giddy, & fell downe much more reasō haue we to feare, least wee may faile, when we are raysed and exalted into hight because we men are soe miserable creatures, that as the Pro­phet Dauid saith, wee vanish euen like [...]moa­ke. Mox vt honorificati fuerint, & exaltati, deficientes quemadmodum fumus deficient. As smoake the higher it goes, the more it scatters, and disolues it selfe: soe man, who is so miserable and soe proud, the more hee is honoured, and raysed vp to high state, the more idle and intoxicated he growes.

O how aptly, and how well did Christ our Lord admonish vs of this. The holy Ghospell relates, that haueing sent his sea­uenty two desciples to preach, they retur­ned to him full of ioy, and being, as it we­re proud, of their mission, they said thus to him: Lord we haue done wonderfull things, yea and the very Diuells themselues, haue obeyed vs in thy name. But the Sauyour of the world answeared them thus, with great [Page 288] seueritie. Videbam Satanam, sicut fulgur, de coelo cademem. Take heede of vaine con­tentment in your selues, and know, that Lucifer [...]ell downe from heauen, becau­se in that high state wherein he was crea­ted the was vainely p [...]eased with himselfe, and with those guifts and graces, which he had receiued, and did not ascribe all to the honour, and glorie of Almightie God, as he ought, but would needes take it to himselfe. Take heede, the like happen not to you: growe not vaine by reason of the great and wonderfull things which you doe in my name, and take noe vaine con­tentment in them. And now theis words, may also sute with vs. Take heede you waxe not proud, in that great things are done by you, for the good of others, and many sowles are gayned by your meanes. Take heede you haue noe vaine contente­ment in the applause and opinion of men, and in the much accounte they make of you. Be sure you take nothing to your sel­ues, and suffer not the loue of honour and estimatiō, to sticke at all to your harts, for this is that, which cast Lucifer downe to Hell, and that which of an Angell, made him a diuell. You may see (saith Saint Au­gustine) how detestable a thinge pride is, since [Page 289] it makes Angells diuells: and on the other side how excellent a thinge Humilitie is, since it makes men become like Angells. Humilitas homines sanctis Angelis similes facit, & su­perbia daemones ex Angelis fecit.

It is declared, wherein the Third degree of Humilitie consists. CHAPTER XXXI.

WEe haue not yet sufficiently decla­red, wherein the third degree of Humilitie consists; and therefore it will be fitt to goe on, that soe we may the bet­ter put in execution, this being the thing at which we ayme. The Saints affirme, that this third degree of Humilitie, consists in knowing how to distinguish betwene the gould of the graces & benefitts which comes to vs from God, and the drosse or misery, where with we abound in our sel­ues, and then to giue euery one his due: to God, that which is his, and to our sel­ues that which is ours: and that this be done by execution, and practise, wherein the life of this whole busines consists. Soe that Humilitie doth not [Page 290] consist in knowing speculatiuely, that of our selues, we are good for nothing, and can effect nothing, and that all good things come to vs from God, and that it is he, whoe works the willinge, the beginning, and the ending in vs, through his free and gratious will as Saint Paul declares (for onely to know this speculatiuely, which is declared to vs, by the holy Catholike Faith) is a very easy thing and all true Christians knowe and beleeue it; but to know & exercise it, in the way of practise, and to be soe grounded and setled in it, as if wee saw it with our eyes, and toucht and tooke it into our hands, this (as S. Ambrose sai [...]h) is a most particular grace, and high fa­uour of Almightie God. To proue this, he brings that passage of S. Paul, Nos autem non spiritum huius mundi accepimus, sed spiri­tum qui ex deo est, vt sciamus quae a deo do­nata sunt nobis. Wee haue not receaued the spiritt of this world, but the spiritt of God, to the end that wee may know, and feele the guifts which wee haue receiued from his hand. For a man to acknowledge, and euen feele the graces which hee hath receiued from God, soe purely, as to esteeme them as meerely anothers, and to haue bene imparted, and to be enioyed by the meere [Page 291] liberallitie and mercy of Almightie God, is a most particular sauour, and guift of his: and the wise Salomon saith, that this is supreame wisedome. Et vt sciui quoniam aliter non possem esse continens, nisi deus det, & hoc ipsum erat sapientia, scire cuius esset hoc donum. And another translation saith, Hoc ipsum erat summ [...] sapientia. To vnder­stand and know practically; that to be conti­nent, is not a thinge which we are able to com­passe, by our owne strength, and that noe in­dustry, or indeauour of our owne, is able to ob­taine it: but that it is the guift of God, and that we must haue it from his hand, is a pointe of supreame wisedome. So that, in this which S. Paule saith, is a particuler grace, and guift of God, and which Salomon calles supreame wisedome, consists this third de­gree of Humilitie. Quid habes quod non ac­cepisti, si autem accepisti, quid gloriaris quasi non acceperis. What haue we, which we haue not receiued; it was none of ours, for of our selues We haue noe good thinge; and if wee haue receiued it, and that it were anothers, and none of ours, Why doe we glory, as if we had not re­ceiued it, and as if it were properly our owne.

This was the Humilitie of the SS. who [Page 292] with being inriched by the guifts, and graces of Almighty God, and with his hauing raysed t [...]em vp to the very toppe of perfection, and thereby to honour and estimation, euen in this world, haue not­withstanding held themselues for vile and base in their owne eyes, and their soules remayned soe deeply fixed in the know­ledge of their owne meanenes, and misery, as if they had possessed noe such graces at all. There stucke not the least vanitie to their harts, nor any ayre at all of that ho­nour, and estimation, which the world gaue them; for they knew well, how to distinguish betweene their owne, and that of others; & soe they lookt vpon all those guifts, graces, honour, and estima­tion, as things extrinsecall to themselues, and receiued from the hand of God; and to him they ascribed, and gaue all the glory and praise thereof; themselues remayning still intire in the knowledge of their owne vnworthines, cōsidering that of thēselues, they could neither haue, nor doe any good thing. And from thence it alsoe came that though the whole world exalted them, they would neuer yet exalt themselues, nor esteeme themselues one iott the more for that, nor did any litle breath thereof [Page 293] sticke to their harts. But it seemed to them that theis praises were not vttered, as con­cerning them, but some other, to whome they belōged; namely God, in whome, & in whose glory they placed all their con­tentment and ioy. And thus it is affirmed with much reason, that this is the Humilitie of great, and perfect men. First, because it already presuposes great vertue, and great guifts of God, which onely makes one great in his sight, and secondly, because in it selfe, for a man to be truly great in the sight of God, and very eminent in vertue and perfection, and for that reason to be highly valued, and esteemed, both before God and man, and yet in the midst of all this to hould himselfe for little and base in his owne eyes, is a great and ad­mirable perfection.

And this is that which S. Chrisostome, and S. Bernard doe soe much wonder at in the Apostles, and others, who, with being soe great Saints, and so richly full of graces from God, and his Maiestie working such wonders and miracles by theyr meanes, so farr as euen to raise the dead themselues to life, and being soe highly esteemed for theis things, by the whole world, they yet neuertheles [Page 294] remayned soe fixed in their vnworthines and basenes, as if they had had nothing in them, and as if it had beene some other, and not they whoe wrought those great things, and as if all that honor, and estimation and praise, were belonging to others, and as if they had imparted to others, and not to them. Saint Bernard saith: Non magnum est esse humilem in ab­iectione, magna prorsus & rara virtus, hu­militas honorata. It is not much that a man in pouertie and basenes, should be con­tent to humble himselfe, for that which indeede he is, helpes him to know and disesteeme himselfe, but that a man should be generally honoured and esteemed, and celebrated for an admirable man, and for a Saint, and yet remaine soe well grounded in the truth of his owne base­nes, and of his Nothing, as if noe parte of those other things, were in him, this indeede is a rare and excellent vertue, and a pointe of most high perfection. In such men saith Saint Bernard, doth the light shine before men, according to the co­maundement of our Lord not for the glo­rifying of themselues, but of their Father whoe is in heauen. Theis are those true imitatours of Saint Paul, and of the [Page 295] preachers of the Ghospell, who publish not themselues, but Iesus Christ. Theis are those good, and faithfull seruants who seeke noe aduantage of their owne, nor ascribe any things to themselues, but all and that most faithfully to God, to whome they giue the glory of all. And soe shall they be sure to heare from the mouth of our Lord, those words of the Ghospell. Euge serue bone & fidelis quia super pauca fuisti fidelis, supra multa te constituam. Reioyce thou, O good and faithfull seruant, for because thou hast bene faith full in little, I will appoint and place thee ouer much.

The foresaid truth is more declared. CHAPTER XXXII.

WEe haue said that the third degree of Humility, is when a man ha­uing great vertues, and guifts of God, and withall being in great honour, and esti­mation with the world, growes not proud thereof; but attributes, and ascri­bes all to the fountaine thereof, which is God: giuing him the glory of all, him­selfe remayninge, the while, in his owne [Page 296] vnworthines and basenes, as if he did no­thing, nor had nothing. But now we say not, for all this, that we do not also worke or that we haue not a parte in those good works which we do for this were a great ignorance and errour. It is euident, that by meanes of our Free will, we concur, and worke ioyntly with God, towards our good works. For man giues freely his con­sent to the doeing of them; so he comes to worke, since by his proper and Free will he will what he willeth, and works what he worketh; & it is in his hād, whether he will worke or noe. Nay rather this is that very thinge, which makes this degree of Humilitie soe very hard to be obteyned: for on the one side, we are to vse all our diligences, and to imploy all the meanes wee can to obtaine vertue, and to resist temptations, and to procure that all things may succeede well, as if theis thing [...] alone were able to effect it; and on the other side, when all this is done, we are to distruct our selues as much, and to hould our selues for as vnprofitable, as [...] we had done nothing at all, and we mus [...] p [...]ace our whole confidence in God, a [...] the holy Ghospell teaches: Cum feceriti omnia qu [...] pre [...]pta sunt vobis, dicite serui inu­tiles [Page 297] sumus; quod debuimus facere fecimus. When you haue done all those things which are commaunded you (he speakes not of some, but of all) say that you are vnprofi­table seruants; and to say this right, you will haue neede of some vertue, and not a little. Cassianus saith. That hee who comes to know well that he is an vnprofitable ser­uant, and that all his owne endeauours and diligences, are not able to obtaine any one good thing, but that all is to flowe from the gra­tious guifts of Almightie God, this man will not growe proud, when he preuales in any thinge, which he obteyned not by his owne labour, but by the grace and goodnes of God. Which is alsoe the same that Saint Paule sait: What hast thou which thou hast not re­ceiued?

Saint Augustine brings a very good comparison, to declare this truth, and saith: That without the grace of God, we are noe more, but meerly a body wi­thout a soule. So that as a body which is dead, cannot moue or stirre it selfe, soe wee, without the grace of God, cannot performe the works of life, or value, in the sigth of God. So that as that body were a madd kinde of thinge, which should a sl [...]ne the acts of liueing, and moueing [Page 298] to it selfe, and not ascribe it to the sowle which dwells in it, and giues it life; soe were that sowle to be starke blinde, which should attribute the good works which it doth, to it selfe, and not to God, who infused into it the spiritt of life, which is his grace; to the end that soe he might be able to performe them. And in another place, he saith, thas as our corporall eyes, though they be neuer soe sharpe sighted, yet if they be not assisted by the light of the Sunne, can discerne nothinge; soe a man, how much soeuer he may be iustified, cannot soe much as contynue to liue well, if he be not ena­bled by the light of God's grace. If our lord keepe not the Cittie, saith the Prophett Dauid, in vaine doth he watch who keepes it. O si cognoscant se homines, & qui gloriantur, in Domino glorientur, saith the Saint. O that men would at length know them selues, and now at length, vnderstand them sel­ues as to confesse that they haue nothing in them selues, whereof to glory, bu [...] onely in Almightie God. O that Go [...] would send vs some beame of light, from heauen, whereby we might apprehen [...] and vnderstand our owne darkenes: an [...] that there is noe good, nor beeing, no strength in any thing which euer wa [...] [Page 299] created, but onely soe farre forth, as our lord hath bene gratiously pleased to giue it, and is still pleased to continue it. Now in this doth the third degree of Humilitie consist, saueing that no poore words of ours can arriue to expresse the profun­ditie, and great perfection which is the­rein, notwithstanding all that which we can say, sometymes after one manner, and some tymes after another: and not onely is the practise heereof hard, but euen the speculation alsoe.

This is that anihillation of a mans selfe, which is soe often repeated, and recom­mended by the Masters of spirituall life. This is that houlding, and confessing a mans selfe for vnworthie, and vnprofi­table to all purposes. Which S. Benet and other Saints sett downe, for the most perfect degree of Humility. Ad omnia in­dignum, & in vtilem se confiteri, & credere. This is that distrust of a mans selfe, & that being still depending vpon God, which is soe recommended to vs in holy scripture. This is that houlding himselfe in no accounte at all, whereof we are euer talking, and hearing: but O that we might finde it once for all in our very harts. That we might vnders [...]d and [Page 300] feele, in very truth, and practically, as a man who sees things with his eyes, and touches and feeles them with his hands, that, for as much as is on our part we nei­ther haue any thing but misery, nor can doe any thing but commit sinne; and that all the good which wee effect, or worke, we neither exercise it, nor haue it of our selues, but onely of God; and that the honour and glory of all is his.

And if with hauing said all this, you yet vnderstand not fully the perfection of this degree of Humilitie, do not won­der at it; for this is a very high peece of Theologie; and therefore it is not strange, though it be not soe easily vnderstood. A certaine doctour saith very well, that it happens in all arts, and sciences, that euery body arriues to know such things as are common and plaine; but as for such others as are curious and choise, they are not to be reached by euery hand, but by such onely, as are eminent in that science or arte. And iust soe it is in our case; for the ordinary and vsuall things, belonging to any vertue, are vnderstood by all the world; but such as are extra­ordinary and choise, and nice, and high, can onely be comprehended by such as [Page 301] are eminent, and fully possessed of that vertue. And this is that which S. Lauren­tius Iustinianus saith, namely That noe man knowes well what Humilitie is but he who hath receiued the guift of being humble from God. And from hence it alsoe growes, that in reguard the saynts were indued with such a most profound Humilitie, that they thought and said such things of themselues, that we who fall so farr short of them, cannot vnderstand exactly what they say: but their speeches seeme exag­gerations, as namely that they were the greatest sinners of the whole world, and the like, whereof I will speake eare longe. But if we cannot say or thinke such things as they, no nor euen vnderstand them, it is because we haue not arriued to soe great Humilitie as theirs was, and soe we vnderstand not the curious, and sub­till parts of this facultie. Procure you to be humble, and to grow vp in this scien­ce, and to profitt therein more and more, and then you will vnderstand how such things as those, may be said with truth.

The third degree of Humilitie is further de­clared, and how it growes from thence, that the true humble man, esteemes himselfe to be the least and worst of all. CHAPTER XXXIII.

TO the end that we may yet better vn­derstand this third degree of Humili­tie, and may ground our selues well the­rein; it will be necessary for vs to goe backe, and take vp the matter neerer the fountaine. And as, according to what we said before, all our naturall being, and all the naturall operations which we haue, we haue from God: because we were no­thing, and then we had no power either to moue our selues, or to see, or heare, or tast, or vnderstand, or will: but God who gaue vs our naturall being, gaue vs theis fac [...]lties, and powers, and we must ascribe our being, as alsoe theis naturall opera­tiōs to him; so in the selfe same māner, and with much greater reason must we say, in the case of a supernaturall being and of the [Page 303] works of grace, and that soe much more, as theis are greater, and more excellent then those. We haue not our supernaturall being of our selues, but of God. In fine, it is a being of fauour and grace, and there­fore it is soe called, because out of his meere goodnes, hee added that, to our naturall being. Eramus natura filii irae. We were borne in sinne, were the Children of wrath, & the enemies of God, whoe dr [...]w vs out of that darknes, In admirabile lu­men suum: Into his admirable light, as the Apostle Saint Peter saith: of enemies God made vs freinds, of slaues sonnes, from being nothing worth, he brought vs to be acceptable in his owne eyes. And the cause why God did all this, was not for any respect either of our merits past, or seruices to come; but onely for his owne bounty, and mercy, and through the merits of Iesus Christ, our onely Lord and Sauiour, as Saint Paule saith; Iustifi­ficati gratis, per gratiam ipsius, per redemptio­nem quae est in Christo Iesu. Now thē, as we were not able to gett out of that nothing, wherein we were, into the naturall being which now we haue, nor were able to performe the acts of life, nor see, nor heare, nor feele, but all this was the gra­cious [Page 304] guift of God, and to him we must ascribe it all without takeing the glory of it to our selues; soe could we neuer haue gone out of that darknes of sinne, whe­rein we were, and in which we were con­ceiued and borne, if God of his infinite goodnes and mercy, hat not drawne vs out from thence, nor could we now per­forme the works of spirituall life, if he gaue vs not his grace to that end. For the merit and worth of good works, growes not from that parte thereof, which they haue from vs, but from what they haue from the grace of our Lord, iust soe as the legall value which currāt money hath, it hath not from it selfe, but from the stampe or coyne. And therefore we must not ascribe any glory at all to our selues, but all to God, from whome both our Naturall, and supernaturall being is de­riued; carrying euer that of Sainct Paule, both in our monthes, and in our harts, Gratiâ dei sum, id quod sum, I am whatsoeuer I am, by the meere grace of God.

But now, as according to what wee said, God, not onely drew vs out of our nothing and gaue vs that being which now we haue; but after we are created, and haue receiued our being, wee doe not subsist in our selues, but God is euer susteyning, vp­houlding, [Page 305] and conserninge vs, with his hand of prower, that soe we may not falle into that former profound Abisse of No­thing, from whence he tooke vs before, in the same manner is it alsoe, in the case of our supernaturall being; for not onely did God shew vs the sauour to bring vs out of the darkenes of sinne, wherein we were, into the admirable light of his grace; but he is [...]uer conserning, and houlding vs vp with his hand, that soe we may not retur­ne to fall. And this, to such a proportion, as that if God should take of his hand, of custody from vs, but for one instant, and should giue the diuell leaue to tempt vs then at his pleasure; we should returne both to our former, and to greater sinnes: Quoniam à dextris est mihi, ne commouear said the Prophett Dauid. Thou O Lord, art euer at my side houlding me vp, that I may not be pluckt downe; it is thy worke O Lord, to haue raysed me vp from sinne, thine to ha­ue kept me frō returning to sinne againe. If I rose vp, it was because thou gauest me thy hād; & if now I be on foote, it is because thou houldst me from dropping downe. Since therefore, as we shewed it before to be sufficiēt to make vs hould our selues for nothing, because, on our parte, wee are no­thing, we were nothing, & we should be [Page 306] nothing, if God were not euer conserning vs: soe this is alsoe sufficient to make vs euer keepe our selues in the accounte of being Wicked sinners, because, for as much as is on our part, we are sinners, we were sinners, and we would be sinners, if God were not still vphoulding vs, with his holy hand.

Albertus Magnus saith that who soeuer would obtaine Humility, must plant the roote thereof in his hart, which consists in that he knew his owne weakenes and misery, and vnderstand, and weigh not onely how vile, and wretched he is now, but how vile and Wretched he may be, yea and would be euen very now, if God with his powerfull hand, did not keepe him, and sinne a sunder: and did not re­moue the occasions, and assist and streng­then him in temptations. Into how many sinnes had I fallne, if thou, O Lord, through thy infinite mercy, hadst not kept me vp? how many occasions of my sinning hast thou preuented, which were sufficient to haue pulled me downe, as they pulled downe the Prophet Dauid: if thou, knowing my weakenes, if thou I say hadst not hindred them? How many tymes hast thou tyed the diuells hands, to [Page 307] the end that he might not tempt me at his pleasure, and if he would tempt me, that yet he should not be able to ouer come me? How often might I haue said those words of the Prophet, with much truth, Nisi quia Dominus adiuuit me, pa [...]lominus habi­tasset in inferno anima mea. If thou, O Lord, hadst not holpen me, this sowle of mine had already bene little lesse then in the very bottome of Hell. How often haue I bene assaulted, and euen almost tripped vp, towards falling: and thou O Lord, didst hould me, and didst apply thy swete and strong hand, that I might take noe hurt. Si dicebam motus est pes meus, misericor­dia tua domine adiuuabat me. If I said that my foote slippt, thy mercy O Lord, came to helpe me. O how often should we haue bene lost, if God, through his infinite mercy and goodnes, had not preserued vs? This is thē the acounte, wherein we are to hould our selues: because this we are, and this we possesse on our parts, and this we were, and this we should alsoe be againe, if God tooke of his hand, and custodie from vs.

From hence it came, that the SS. despi­sed humbled and confounded themselues soe farre, that they were not content to esteeme little of themselues, and to hould [Page 308] that they were wicked, and sinfull men, but they thought themselues the meanest of all others, yea and the most vnworthie, and sinfull men in the world. We read of Saint Francis, that God had soe highly exalted him, and soe greately inriched him with spirituall graces, that his fellow or companyon being in prayer, saw a chaire richly wrought with enamel, and pretious stones, and this, amongst the Seraphins, which was prepared for him. And yet afterward, asking the Saint what opinion he had of himselfe, his answere was, that he thought there liued not in the world a grea­ter sinner then hee. And the same did the holy Apostle Saint Paule affirme alsoe, touching himselfe: Christus Iesus venit in hunc mundum, peccatores saluos facere quo­rum primus ego sum. Our lord Iesus Christ came into this world to saue sinners, of whome I am the first, or cheife. And soe he aduises vs to procure to obtaine this Humilitie that we hould our selues for inferiour, and lesse then all others, & that wee acknow­ledge them all for our Superiours and bet­ters. Saint Augustine saith, Non fallit nos Apostolus nec adulatione vti iubet, cum ad Philippenses 2. dicit, In humilitate superiores, sibi inuicem arbitrantes. Et ad Romanos 12. [Page 309] Honore inuicem peruenientes, The Apostle de­ceaues vt not, when he saith that we must hould our selues for the least of all, and that wee must esteeme all others to be our Superiours and betters: and hee commaunds not heereby, that we should vse any words of Flattery, or court­shipp towards them. The Saints did not say with counterfeite Humilitie, or telling a lye, that they were the greatest sinners of the world: but meerly according to truth, because they thought soe in their very harts, and soe they alsoe giue vs in charge, that wee thinke and say the same, and this not by compliment, or with fiction.

Saint Bernard ponders very well to this purpose, that saying of our B. Sauiour, Cum vocatus fueris ad nuptias, recumbe in no [...]s [...]imo loco. When you shall be inuited, sitt you downe in the last and lowest place. Hee said not, that you should choose a middle place, or that you should sitt amongst the lowest; or in the last place but one: but he will onely haue you sitt in the very lowest place of all. Vt solus videlicet, omnium no­uis [...]mus [...]eas, te que nemini, non dico prepo­nas sed nec comparare presumas. Not one­ly are you not to preferre your selues before any, but not soe much as to pre­sume to compare or equall your selues [Page 310] with any other: but you are onely to re­maine in the last place, without any equall in your basenes, esteeming your selues to be the most miserable sinners of the whole world. It puts you, saith he, to noe daun­ger if perharps you should humble your selues too much, and putting your selues vnder the feete of all; but the preferring your selues before any one alone, may put you to a great deale of preiudice. And he brings this ordinary comparison. As when you passe by a low gate, the stoo­ping too much with your head, can doe you noe hurt, but if you stoope neuer soe little lesse then the gate requires, you may doe your selues soe much hurt as to brea­ke your heads; soe is it alsoe in the soule, For to abase and humble your selues too much, cannot be hurt full, but to for­beare, to humble your selues, though it be but little to preferre or euen equall your selues to any one, is a dangerous thing. What knowest thou (O man) whether that one whome thou takest, not onely to be worse then thou (for per­happs it seemes to thee now, that thou art growne to liue well) but that he is the wicked man and the greatest sinner in the whole world, may not proue perhaps a [Page 311] better man, then either they or thou, yea and that he is soe already in the sight of God. Who knowes whether God will not change hands, as Iacob did, and that the lotts will be alsoe changed; and that thou wilt come to be the forsaken, and the other chosen? Quid s [...]is, si melior & te, & illis mutatione dexterae excelsae, in se quidem futurus sit, in Deo vero iam sit. How doe you know what God hatht wrought in that hart sin [...]e yesterday, yea and in this last minute. Facile est enim in oculis Dei subito ho­nestare pa [...]perem. In one instant, is God able to make Apostles of a Publican, and a Persecutor, as he did of Saint Matthew, and Saint Paule. Potens est Deus de lapidi­bus istis suscitare filios Abrahae. Of sinners more stonie and hard then a Diamond, can God make sonns for himselfe. How migh­tily did that Pharise finde himselfe decei­ued, when he iudged Saint Mary Mag­dalen for wicked, and when Christ our Lord reproued him, and gaue him to vn­derstand that shee whome he held for a publique sinner, was better then hee. And soe Saint Benet, and Sainct Thomas, and other saynts sett this downe for one of the twelue degrees of Humilitie. Credere & pronumtiare se omnibus viliorem. To say [Page 312] and thinke of himselfe, that he is the worst man of the whole world. It is not enough to say soe with the tongue, but it must be felt with the very hart. Thinke not that thou hast profited at all, if thou hould not thy selfe for the worst of men, saith S. Paule.

How good and holy men, may with truth estee­me themselues lesse then others, yea and affirme themselues to be the greatest sinners of the world. CHAPTER XXXIV.

IT will not be matter of curiosity, but of much profitt, to declare how good, and holy men, may with truth, esteeme themselues lesse then all; and alsoe affirme that they are the greatest sinners of the whole world; For we haue said that we must procure to arriue thus farre. Some of the Saints refuse to answere the question, how this may be; and content themselues with beleeuing of themselues, that they are soe in their harts. S. Dorotheus, relates, hat the Abbott Zosimus being one day speaking of Humilitie, and saying soe of [Page 313] himselfe; a certaine Philosopher was there, who asked him, how he could hould himselfe to be soe great a sinner, since he knew himselfe to keepe Gods cō ­maundements. To which the holy Abbot made this answere. I say that this which I haue said is true, and that I speake as I thinke; and therefore aske me no more questions. But S. Augustine, S. Thomas, and other SS. giue an answere to this question, and they doe it diuers wayes. That of S. Augustine, and S. Thomas is, that a man placing his eyes vpon his owne defects, and considering in his neighbour the se­cret guifts which he hath, or at least may haue of God; euery one may with truth affirme of himselfe, that he is the vilest and greatest sinner of the whole world; for he knowes his owne defects, and knowes not another mans graces or guifts. O but say you, I see that hee com­mitts many sinnes, which I committ not. But yet how doe you know, what God hath wrought in his hart, since that tyme. In a moment, may God haue secretly im­parted some guift and fauour to that man, which may haue made him excell you, as it hapned to that Pharise, and that Publican of the Ghospell, who went into the Tē ­ple [Page 314] to pray. Dico vobis descendit hic iustifi­catus in domum suam, ab illo, verely I say to you, (said Christ our Lord) that the Pu­blican who was held for soe wi [...]ked, returned iustified out of the [...]ple, and the [...]hari [...]e whoe was held for good, went out condemned. This alone might serue to fright vs, and to make vs not presume, I say not, to preferre our selues before, but euen not to com­pare our selues with any, and to make vs keepe our selues in the lowest place of all: which certainely, is most secure. And for him who is truly humble, and from the hart, it is a most easy thing to hould himselfe in the lowest and least accountt of all others. For the truely humble man, considers in other men the goodnes and vertue which they haue, and in himselfe he obserues but his owne defects; and he is soe busie and earnest about the knowledge and redresse thereof, that he hath no leasure to lift vp his eyes towards the faults of others, as conceaueing him­selfe to haue enough of his owne to la­ment: and soe he houlds all other men, for good, and himselfe for wicked. And by how much the more holy any man is, soe much the more easy, is this to him; for after the rate, or the encrease of his other [Page 315] vertues, the knowing, despising, and humbling himselfe doth alsoe increase, for all theis things goe together. And still the more light he hath from heauen, and the more knowledge of the goodnes and Maiestie of Almightie God, the more profound vnderstanding will he come to haue of his owne misery, and of his no­thing, because Abyssus abyssum inuocat. That Abisse of the knowledge of the goodnes and greatnes of God, calls vp and discouers that other profound Abisse of our miserie, and makes vs able to discerne the infinite little moates, and graines of dust of our imperfectiōs. And if we hould our selues in any accounte, it is certainely because we haue smalle knowledge of God, and little light from heauen. The beames of the Sunne of Iustice, haue not yet entred in by our window, and soe we doe not onely see not the moates which are our lesse deffects, and imperfections, but we are soe short sighted, or rather in­deede soe very blinde, that we scarce dis­cerne our greater sinnes.

To this it may be added, that God loues Humilitie, in vs soe much, and it is so very pleasing to him that we should hould our selues in no accounte, and conserue our [Page 316] selues therein; that, in order to this end, he is wont many tymes, in the case of his greate seruants, to whome he im­parts many high benefitts and fauours, to desguise his guifts, and to communi­cate them in such a secret and straunge manner, that euen the man himselfe who receiues them, doth not throughly comprehend them, and thinks they are nothing. Saint I [...]rosme saith, Tota illa Ta­bernaculi pulchritudo pellibus tegitur, & ci­liciis: All that beauty of the Tabernacle, was couered with the skinnes, of beasts. And soe vseth God to conceale, and couer the beautie of mens vertues, and of his owne graces and benefitts; by permit­ting variety of temptatiōs, yea and some­tymes of some errours, and imperfe­ctions, that soe they may be the more safely conserued, as burning Coales vnder ashes might bee.

Saint Iohn Climacus saith, that as the diuell procures to lay our vertues, and good works before our eyes, that soe we may grow proud, because he desires our ruyne; soe on the contrary side, our lord God, because he desires our greater good, giues more particular light to his seruants, that soe they may see their owne [Page 317] faults, and imperfections, and he couers and disguises his guifts and graces to thē, that euen the man himselfe who receiues them, may not be able expresly to vnder­stand them. And this is the common do­ctrine of the Saints. Saint Bernard saith, Nimirum, conseruandae humilitatis gratia, diuina solet pietas ordinare, vt quanto quis plus proficit, eo minus se reputet profecisse nam & vsque ad supremum exercitij spiritualis gradum, si quis eo vsque peruenerit aliquid ei de primi gradus imperfectione reliquitur, vt vix sibi primum videatur adeptus. To con­serue Humilitie in the seruants of God, his diuine goodnes disposes things in such sort, as that the more a man profitts, the lesse he con­ceiues himselfe to profitt: and when he is ar­riued to the highest degree of vertue, Al­mightie God permitts him to be subiect to some such imperfection, as concernes the first degree; to the end that he may conceaue himselfe not to haue fully obteyned so much as that; and of the same doth Saint Gregory speake in many places.

For this, doe some very vell compare Hu­militie; and say that it respects other ver­tues, as the sonne doth other Starrs; and that, for this reason, as when the Sonne [Page 318] appeares, other starrs lye hidden, and are concealed, soe when Humility is in the sowle, other vertues are not seene, and the humble man conceiues, that hee hath noe sollid virtue at all. Saint Gregory saith, Boni soli bona sua non vident, qui in se videnda omnibus ad exempla praebent. Their vertues being manifest to all men, onely them­selues see them not. The holy Scripture re­counts of Moyses, that when he came from speaking with God, he carried a great bright­nes in his face, which the Children of Israell saw but for his parte, he saw it not. Ignora­bat quod cornuta esset facies eius ex consortio sermonis domini. So the hūble man, sees no vertues in himselfe: all that which he sees, seemes faults, and imperfections, to him. Yea and he further beleeues, that the least part of his miseries, is that which he knowes, and that he is ignorant of the greater, and now in the middst of this, it will be easy for him to esteeme himselfe below all, and for the greatest sinner of the whole world.

It is most certaine, (to the end that we may conceale nothing) that as there are many seuerall wayes, whereby God i [...] wont to conduct his elect, soe that h [...] leades many by this way, whereof w [...] [Page 319] haue spoken, namely of concealing his guifts from them, soe that themselues may not see them, nor conceiue that they ha­ue them; but he manifests them to others, and makes them know them, to the end that they may esteeme his seruants & be pleased in them. And se saith, the Apostle Saint Paule: Nos autem non spiritum huius mundi accepimus, sed spiritum qui ex deo est, vt sciamus quae à Deo donata sunt nobis. We haue not receiued the spirit of this world, but the spiritt of God; that we may know the guifts and graces, which wee receiue from his hand. And the most sacred Queene of the Angells, did very well both know, and acknowledge, the great graces, and guifts, which she possessed and had recei­ued frō Almightie God: Quia fecit mihi ma­gna qui potens est, as she saith in her Canti­cle. My soule doth magnifie, and exalt our Lord, because he who is omnipotent hath wrought mightie things in me. And this is not onely not contrary to Humilitie, and perfection, but it is accompanied with an Humilitie soe very much eleuated, and soe high, that for this reason the Saints are wont to stile it, the Humilitie of great, and perfect men.

But yet heere, theere is a great errour, [Page 318] [...] [Page 319] [...] [Page 320] and daunger, whereof we are aduertised by the Saints, and it is when some thinke of them selues, that they haue more gra­ces of God, then indeede they haue In which errour was that miserable creature to whome God commaunded this to be said in the Apocalipse; Dicis, diues sum, & locupletatus, & nullius egeo; & nescis quia tu es miser, & miserabilis, & pauper, & caecus, & nudus. Thou sayst that thou art rich, and that thou hast neede of nothinge, but thou dost not vnderstand thine owne case; for thou art miserable, and poore, and blinde, and naked. In the same errour, was that Pha­rise who gaue God thanks, that hee was not like others, beleeuing of himselfe, that he had what indeede he had not: and that therefore he was better then other men. And sometymes, this kinde of Pride steales in vpon vs, so secretely, and with such disguise: that almost before we knowe where we are, we growe very full of our selues, and of our owne esti­mation. And for this, it is an excellent re­medy, that wee euer carry our eyes open towards the vertues of others, and shutt vp towards our owne, and so to liue euer in a holy kinde of feare, whereby them­selues [Page 321] will be more safe, and the guifts of God be better kept.

But yet in fine, for as much as our Lord is not tyed to this, he conducts his ser­uants by seuerall wayes. Sometymes, as the Apostle Saint Paule saith, he will do his seruants the particuler fauour, of ma­keing them know the guifts which they haue receiued from his hand: And in this case, it seemes that the thing in question, hath more difficultie, Namely, how theis Saints, and spirituall men, who know and see in themselues, soe greate guifts which they haue receiued from God, can with truth esteeme themselues below all; and affirme of themselues with all, that they are the greatest sinners of the whole world. When our lord conducts a man by that other way of hiding his guifts, that so he sees no vertue in himselfe, but all his faults and imperfections: the dif­ficultie is not so great; but in theis others, how can it be? Notwithstanding all this, it may be very well. Be you hum­ble like S. Francis, and you shall know how. His cōpanion pressing to vnderstād, how he could thinke and say soe of him­selfe with truth; that seraphicall father [Page 322] made this answere. Really I vnderstand it as I speake it, and I beleeue, that if God had shewed those mercies and imparted those graces to any murdering theefe, or to the greatest sinner in the whole world which he hath vouchsafed to mee, he would haue bene much better, and much more gratefull then I. And, on the other side, I conceiue and beleeue, that if our Lord should take off his hand from me, and not hould me fast, I should committ greater sinnes and should proue the most wicked man in the whole world. And for this reason he saith, I am the greatest sinner, and the most vngratefull of all mer, And this is a very good answeare, and a very profound Humilitie, and it carried doctrine in it, of admirable instruction. This knowledge and consideration, is that which made the Saints diue downe so low vnder the earth, and cast themsel­ues at the feete of all men, and really esteeme themselues, for the greatest sin­ners of the whole world: for they had that roote or Humilitie which is the knowledge of their owne misery, and frailty, well planted and deepely rooted in their harts: and they kn [...]w very well, how to penetrate and ponder both what [Page 325] they were, and what they had of themsel­ues; and this made it easy for them to be­leeue, that if God should not hould them fast, but once take of his hand, from their heads, they would haue proued the grea­test sinners of the world: and so they held themselues, for such. And as for those guifts and graces which they had recei­ued from God, they beheld them not, as any thing of their owne, but as the goods of another, and onely le [...]t to them. And not onely did the hauing of all theis guifts, not distract, or hinder them from remayning intire in their poorenes, and basenes, or from esteeming themselues below all others, but it rather helpt them on towards that end, because they thought they profitted, not thereby, as they ought to haue done. So that, which way soeuer we turne our eyes, whether we cast them inward vpon what we haue of our selues, or whether we cast them vpward, vpon what we haue receiued of God; we shall finde occasion enough to be humbled, and to esteeme our selues below all.

Saint Gregory, to this purpose, ponders those words which Dauid said to Saul, [Page 326] a [...]ter he might haue killed him in the caue into which Saul had entred. And when Dau d spared his life, and lett him goe, he yet went after saying: Quem persequeris Rex Israel quem persequeris, Canem mortuū persequeris, & pulicem vnum: Whome dost thou persecute O king of Israel? thou perse­cutest a dead dogge and a single flea, as I am; The S. ponders it thus very well, Dauid was already annoynted for king, and had vnderstood from the Prophett [...]a­muel, who anoynted him, that God would take the kingdome from Saul; and giue it him; and yet neuerthelesse, he humbles and lessens himselfe before him, though he know that God had preferred him, and that in the sight of God, he was a better man then Saul. Whereby we may learne, to esteeme our selues lesse, then them, of whome we know not, in what condition or degree they stand, in the presence of Almightie God.

That this third degree of Humilitie is a good meanes, to ouercome all temptations, and to obtaine the perfection of all the vertues. CHAPTER XXXV.

CASSIANVS saith, that it was a tradition of those antient fathers, & as it were the first principle amongst them: that a man could not obtaine pu­ritie of hart, and the perfection of vertue, if first he did not conceiue and know, that all his industrie, diligence, and labour, would not be sufficient for that purpose, without the especiall fa­uour & helpe of God, who is the prime authour and giuer of all good things. And he saith more ouer, that this knowledge of his, must not be onely speculatiue, and because we haue heard it or read it, or because it is a doctrine of Faith; but we must know it practically and by experience, [Page 328] and be soe conuinced, soe resolued, and setled in this truth, as if we saw it with our eyes, & toucht it with our hands: and this is litterally the third degree of Humi­lity whereof now we treate. And of this kinde of Humilitie it is, that the autho­rities of holy Scripture speake, and which promise so great and euen innumerable blessings to such as are humble. And for this reason, the Saints assigne it for the last, and most perfect degree of Humility, and say, That it is the foundation of all vertue, and the preparation or disposition for receiuing all kinde of graces, and guifts from God. And Cassianus, prose­cuting this pointe more in particular, saith concerning Chastitie, that no endeauour of ours, will serue for the obteyning the­reof, till we certainly vnderstand, that it is not to be had, but from the liberalitie and mercy of Almigthie God. And Saint Augustine agrees very wel heerewith. For the first and cheife meanes, which he de­liuers for the acquiring and conseruing the guift of Chastity, is Humility; that soe we may not thinke, that our owne diligences will suffice for this: for if we rely and rest vpon them, we deserue to [Page 329] loose it. But we must know, that it is the guift of God, and that it must come to vs from aboue, and that we must place our whole confidence in him. And soe one of those ould Fathers said, that a man would be tempted with carnall thoughts, till he come to know very well, that Chastity is the guift of our lord: and no acquisition of our owne. Pal­ladius confirmes this, by the example of Abbot Moyses; whoe hauing bene a man of a strange corporall strength, as alsoe of a most vicious minde, was conuerted afterward to God, with his whole harte. At the first, he was grieuously tempted, especially concerning impuritie: and by the aduise of those Fathers, he imployed his best meanes to ouercome it. He prayd so longe, as that he passed six yeares in prayer, yea and spent the greatest parte of the whole nights in prayer, remay­ning still vpon his feete. He vsed much handy labour: he eate nothing but bread; and that in smalle quantity: he went carrying water to the old Moncks in their Cells, and vsed many other greater mortifications and austerityes. But yet, with all this, he came not [Page 330] to be free from his temptations; but was euen sett on fire by them; and was so­metymes in danger to fall, and to leaue the institute of a Moncke. Being then in this trouble, the holy Abbott Isi­dorus came to him: and told him on the parte of God, that for that tyme forweard, his temptations should cease in the name of IESVS CHRIST our Lord; and soe they did, and neuer sett vpon him more. And the Saint, by way of declaring the cause, adds this; that till then, God had not giuen compleat victory to Abbot Moyses, least he should haue growne vaine and proud; as con­ceiuing that he had conquered by his owne strength: and therefore that God had, till then, permitted it for his grea­ter good. Moyses had not yet obtay­ned the guift of distrusting himselfe: and now to the end that he might obtaine it, and not grow proud by confiding in himselfe, God left him soe longe a tyme, and he obteyned not by soe many and soe great indeauours, the compleate victory ouer this passion, which others by dili­gence had obteyned.

The like, did Palladius relate to haue [Page 331] hapned to the Abbot Pacon; for euen whilst he was seauenty yeares old, he was very much molested by vncleane temptations: and he saith, that the other affirmed it to him, with an oath, that after he was fiftie yeares old, the com­bat had bene soe vsuall, and soe very fearce, as that there had not passed either one day or night, in all that tyme, wherein he had not bene tempted to that sinne. Hee did very extraord nary things to free himselfe from theis tem­ptations: but they did not serue the turne. And lamenting one day, and euen halfe fearing, that our lord had forsa­ken him, he heard a voice which inte­riourly said thus to him: know, that the cause why god hath permitted this sharpe assault to be made against thee, that beene to the end, that thou mightst know thine owne pouertie, and miserie, and the little or nothing which thou hast of thy selfe; and therefore see that thou humble thy selfe heereafter, and conside not in thy selfe at all; but, in all things, haue re­course for helpe to me. And he saith, that he was soe comforted by this instruction, that he neuer felt that temptation againe. [Page 332] In fine, the will of our Lord is, that we put all our confidence in him, and that we distrust our selues, with all our owne diligences, and meanes.

This is the doctrine not onely of Saint Augustine, Cassian, and those antient Fathers, but of the holy Ghost himselfe; and that in those very termes, whereby we haue expressed it heere. The wise man, in the booke of wisedome, setts expresly downe, both the Theory and the practise of this pointe in theis words. Et vt sciui quoniam aliter non possem esse con­tinens, nisi deus det, & hoc ipsum erat sa­pientia, scire cuius esset hoc donum, adij Do­minum & deprecatus sum illum, ex totis pre­cordijs meis. When I know (saith Salo­mon) that I could not be continent, but by the spirituall guift of God. Now Continent is heere, the generall word, which em­braces not onely the conteyning, or restrayning that passion which is against Chastitie, but all the other passions al­soe, which rebell against reason. And that other place also of Ecclesiasticus, Om­nis autem ponderatio, digna est continentis animae. No weight of gold, is able to goe in ballance with a continent sowle. No pre­tious [Page 333] thinge, is soe much worth as the person, who is continent. Hee meanes, that kinde of man, who intirely contai­nes all his affects, and appetites, that they may not passe beyond the bounds of reason. And now, saith Salomon, knowing that I could not containe theis passions, and powers, both of my body and sowle, within the moderation of vertue and truth, without the especiall guift of God: but that sometymes they would exceede (the knowledge whe­reof is a high pointe of wisedome) I had recourse to our lord, and begged this guift of him, with my whole hart. Soe that, in fine, this is the onely meanes, whereby a man may become continent: and may be able to continue continent, to restraine and gouerne our passions and binde them to the good behauiour, and to obtaine victory ouer all tempta­tions, and the perfection of all vertues. And soe the Prophet vnderstood it rightly, when he said: Nisi Dominus aedificauerit Domum, in vanum laborauerunt qui adificant eam. Vnlesse our lord build the howse, he labours in vaine who desires to build it. Nisi Dominus custodierit Ciuitatem, [Page 334] frustra vigilat qui custodit eam. If our lord doe not guard the Cittie, he labours in vaine who seekes to guarde it. It is he who must giue vs all good things, and when he hath giuen them, must conserue them to vs; or els all our labour will be lost.

That Humilitie is not contrary to Magna­nimity; but rather that it is the foun­dation and cause Thereof. CHAPTER XXXVI.

SAint Thomas, treating of the vertue of Magnanimitie, makes this question. On the one side the Saints say, yea and the holy Scripture alsoe saith, that Hu­militie is very necessary for vs, and with all, that Magnanimitie is alsoe necessary; especially for such, as exercise high mini­steries, and liue in high place. Now theis two vertues seeme to bee contrary in them selues, because Magnanimitie is a greatenes of minde to attempt, and en­terprise [Page 335] greate, and excellent things, which in them selues may be worthie of honour, and both the one and the other, seeme to be contrary to Humilitie. For, as for the first, which is to enterprise grea [...]e things, this seemes not to sute well with this vertue, because one of the degrees of Humilitie, which the Saints assigne, is, Ad omnia indignum, & inutilem, se con­fiteri, & credere. To confesse, and hould him­selfe, vnworthie, and vnprofitable for all things; and now for a man to attempt that for which hee is not fitt, seemes to be presumption, and pride. And as for the second pointe, which is to enterprise things of honor, it seemes alsoe to be contrary, because the true humble man, must be very farre from desiring honour, & esti­mation. To this Saint Thomas answeres very well, and sayes, that although in apparance, and by the exteriour sound of the words, theis two vertues may seeme to be contrary, betweene them­selues: yet in effect and truth, one vertue cannot be contrary to another; & in parti­cular, he saith cōcerning theis two vertues of Humility, and Magnanim [...]ty, that if wee will attentiuely cast our eyes vpon the [Page 336] truth, and substance of the thing we shall not onely finde that they are not con­trarie, but that they are direct Sisters, and depend much vpon one another. And this he declares very well, because as for the first, which is to enterprise and attempt great things, which is proper to the ma­gnanimous person, it is not onely contra­ry to the humble man: but rather is very proper to him, and he who is the one, may well do the other. If confiding in our owne diligence, and strength, wee should vndertake great things, it might be pre­sumption, and pride, because we may not vndertake things either great or smalle, in the confidence of our owne strength, for as much as, of our selues, we are not able to haue one good thought, as S. Paule saith. Non quod sufficientes simus cogitare aliquid à nobis, quasi à nobis. But the firme foundation of this vertue of Magnanimity, to attempt and enterprise great things, is to be by di­strusting our selues, & all humaine indea­uours, and to put our whole confidence in God; and this doth Humilitie alsoe, and therefore doe the Saints call it, the foun­dation of all the vertues, as we said be­fore because it opens the soyle, and sounds [Page 337] deepe into the very bottome, and takes out all the sand and loose stuffe, till at length it arriue to that liuing rocke, which is Christ our Lord, that soe we may build there vpon.

The glorious Saint Bernard vpon that place of the Canticles. Quae est ita quae as­cendit de deserto, delicijs affluens, innixa super dilectum suum: Whoe is this, which rises vp from the desert, abounding in delights, and leaning vpon her beloued, goes declaring how all our vertue our strength, and all our good works, are to relye and rest vpon our beloued, and he brings for an example, that of Saint Paule to the Co­rinthians, Gratia autem Dei sum id quod sum; & gratia eius in me vacua non fuit, sed abundantius illis omnibus laboraui. The Apo­stle beginns to recounte his labours, & how much he had done in the preaching of the Ghospell, and in the seruice of the Church, till at length he came to say, that he had laboured more then the rest of the Apostles. Saint Bernard saith, Take heede what you say O holy Apostle. To the end that you may be able to say this, yea and to the end that you may not loose it: Innitere super dilectum tuum▪ relye vpon your beloued. [Page 338] Non ego autem sed gratia Dei mecum. Now he relyes vpon his beloued. Not I, but the grace of God in me. And wryting to the Philippians, he saith omnia possum, I can doe all things: and then instantly he leaues vpon his beloued. In eo qui me confortat: In him whoe comforts me. In God we shall be able to doe all things: by his grace we shall be of power to do all things. This must be the foundation of our magnani­mity, and of our greatnes of minde. And this is that, which the Prophett Esay saith, Qui sperant in domino mutabunt fortitudinem. They who di [...]trust themselues, and put their whole confidence in God shall change their strength. For they shall chan­ge their strength of men, which is meere weakenes, for the strength of God: they shall change theyr arme of flesh and blood, for the arme of our lord: and so they shall haue strength for all things, for they shall be able to doe all things in God. And therefore did Saint Leo the Pope say, Nihil arduum humilibus, nihil asperum miti­bus. The truely humble man, is he who is magnanimous, couragious and hardy to enterprise, and attempt great things: or rather nothing will be hard to him, be­cause he confides not in himselfe, but in [Page 339] God, and looking vp to him, and relying vpon him, he contemnes all dangers. In Deo faciemus virtutem, & ipse ad nihilum deducet inimicos nostros. In God we can doe all things. This is that, whereof wee heere haue much neede, a great and couragious minde and a great confidence in God, and not a weake hart which takes away our appetite from doeing our duties. Soe that in our selues, we must be humble, as knowing that of our selues wee are no­thing; we can doe nothing, & we are good for nothing; but in God and in his power, and grace, we are to be stronge harted, towards the enterprising of great things. S. Basill declares this very well, vpon those words of the Pro Esay, Ecce ego, mitte me. God was resolued to send one to preach to his people, and for as much as he is pleased to worke things in vs with our good will & consent, he said, & said it so as that Esay might heere him: Qu [...]m mittam, & quis ibit vobis? Whome shall I send, and who will goe with a good will? To this the Prophet an­sweares, Ecce ego, mitte me. O Lord heere I am if you will be pleased to send me. Saint Basill ponders very well that he said not Lord I will goe, and I can dispatch this busines, [Page 340] for he was humble and knew his owne weakenes well, and saw that it was boldnes to promise for himselfe, that he would performe soe great a worke which ouercame his strength: but he said Lord heere I am ready, and willing to receiue that which you shall be plased to giue; doe you send me, for vpon your warrant I will goe. As if he had said, for my parte I haue noe ability for soe high a ministery as that, but you are able to make me suf­ficient, you can put words into my mouth, which will haue power to make a change in the harts of men. If you send me, I may well goe; for goeing in your name, I shall be able to performe the worke. Then God said to him Vade Goe, See heere, saith Saint Basill, how the Pro­phett Esay, tooke his degree for being a preacher, and an Apostle of God: because he could answere very well in the doctri­ne of Humility, and attributed not his goeing to himselfe, but acknowledging his owne insufficiency, and weakenes, he placed all his cōfidence in God, beleeuing he could doe all things in him, and that if God sent him, he might goe. For this rea­son, God gaue him the charge, & bad him [Page 341] go, & so made him his preacher, Embassa­dor, & Apostle. This is to be our strength and our magnanimitie, for the enterpri­sing and vndertakeinge great things. Be not therefore disanimated, or dismayed, when you consider your owne insuffi­ciency, and weakenes. Noli dicere puer sum, saith God to the Prophett Ieremy: Quoniam ad omnia quae mittam te, ibis, & vniuersa quae mandauero tibi, loqueris. Doe not say, that thou art a Childe, and that thou knowest not how to speak, for thou shalt goe and speake, about that, for which I will send thee: and thou shalt doe all that which I comaund thee. Ne timeas a facie eorum, quia tecum ego sum. Feare not, for I will be with thee. So that, for as much as concernes this parte of Humilitie, not onely it is not Contrary to magnanimitie, but rather it is the foundation, and roote thereof.

The second pointe, which belongs to the magnanimous person, is to desire to doe great things, and that in themselues, they may be worthie of honour. But this alsoe is not contrary to Humilitie, because as Saint Thomas saith very well: although the magnanimous person desire to doe such things, yet he desires it not, for hu­maine [Page 342] honour, nor is this his end. Hee will take care indeede to deserue it, but not either to procure, or esteeme it. Nay rather he hath a harte, which soe truly despised both honour, and disho­nour, that he houlds nothing to be great, but vertue, and for loue thereof, hee is moued to doe great things, despising the honour which men can giue. For vertue is a thinge soe high, that it can­not be honoured or rewarded suffi­ciently by men, and deserues to be ho­noured and rewarded by Almightie God, and therefore the magnanimous person, values not all the honours of the world at a strawe. It is a meane thinge, and of noe price at all with him, his flight is higher. For the onely loue of God, and vertue, is he inuited to doe great things, and he despises all the rest. Now then, for the hauing of a hart which is soe great, soe generous, such a despiser of the honour, and dishonour of men, such as the mag­nanimous person ought to haue, it is ne­cessary that he haue alsoe much Humility. To the end that a man may arriue to soe great perfection, as to be able to say with Saint Paule, Scio & humiliar [...], [Page 343] Scio & abundare: vbique, & in omnibus institutus sum, & satiari & esurire, & abundare & penuriam pati. I know how to carry my selfe in humiliation, and in abon­dance of prosperitie, and as well in hungar, as full dyet. Per gloriam & ignobilitatem, per infamiam & bonam famam: vt seducto­res & veraces, sicut qui ignoti & cogniti, quasi morientes, & ecce viuimus. To the end that soe stiffe and soe contrary windes, as they of honour and disho­nour, of praise and murmuring, of fa­uours and persecutions, may cause noe change in vs, nor make vs stumble, or shrinke, but that we may still remaine in our owne being, it is necessary to haue a great foundation of Humilitie, and of wisedome from heauen. I know not whether you will be able, to keepe your selfe free, for the doeing of al good works, when you are in aboundance, like the Apostle S. Paule. As for suffering pouertie begging, goeinge in pilgrima­ge, and to be humble in the midst of dishonours, and affronts, this perhaps you will be able to doe. But to be hum­ble in honours, chaires, pulpits, and the higher sorte of ministeries, I know not [Page 344] whether you will be able. Alas those Angells once of heauen, knew not how to doe this; but they grew proud and fell. Euen Boetius could say. Cum omnis fortuna timenda sit, magis tamen timenda est prospera quam aduersa. It is harder for a man to conserue himselfe in Humilitie, in honour, and estimation of the world, and in high imployments, and ministeries, then in dishonour, contempt, and in the dis­charge of places, which are meane and poore, for theis things draw Humilitie, after them, and those others vanitie and pride. Scientia inflat: knowledge, and all other high things, do naturally puff vs vp, and make vs giddy, and therefore the Saints say, that it is the Humilitie of great and perfect men, to knowe how to be humble, amongst the great guifts and graces which they receiue from God, and amongst the honours and estimations of the world.

They relate a thinge of the B. Sain [...] Francis, which seemes very different from that other of his treading morter, that s [...] he might auoyde that honour, when with they were goeing out to receiu [...] him. For passinge once into a Countr [...] [Page 345] towne, they did him much honor, for the opinion and estimation which they held of his sanctitie, and they all came to kisse his habitt, and his hands, and feete, to all which he made noe resistance. His companion was inclined to thinke, that he was gladd of that honour, and the temptation did soe farre ouercome him, that at length he acquainted him with it: and the Saint made him this answear. This people, my good brother, performes noe honour at all in comparison of what they ought to shew. His companion was then more scandalised, then he had bene before, for he knew not what to make of this answeare, but the saynt then sayd: This honour, my good brother which you see them doe me, I attribute not to my selfe but leaue it all to God whose it is: my selfe still remayninge in the same profounditie of myne owne basenes: and they, for their parts, gett well by doeing it, because they acknowledge and honour God in his creature. His com­panion then remayned satisfied, and ad­mired the perfection of the Saint, and he did soe with great reason. For to be held, and honoured for a Saint, which [...]s the highest estimation, and honour, [Page 346] whereof any creature is capable, and to know how to giue God the glory of it, as he ougth, without ascribing any thinge to himselfe, and without the sticking of any thinge to his hands, and without takeing any vaine contentment therein, but remayning soe intirely in his Humilitie, and basenes, as if no such thinge had passed, and as if the ho­nour had not bene giuen to him, but to some other, is a most profound Humilitie, and a most high perfection.

Wee must therefore procure to arriue to this Humilitie, by the grace of our Lord, we I say, who are called, not to the end that we should be shutt vp in corners, or be hidden vnder a bushell, but sett vp on high like a Cittie vpon a hill, or like a taper vpon a Candle sticke, to shine and giue light to the world For which purpose it will be necessary for vs, to lay a very good foundation; and, for as much as is on our parte, to haue great desire to be disesteemed, and despised; and that this may flow out of a profound knowledge of our owne miserie our ba­senes, and our nothing, such as Saint Francis had, when hee put himselfe to [Page 347] treade morter, that soe he might be held for some meane foole. From which pro­found knowledge of himselfe that desire grew of being despised: and from thence alsoe it followed, that when afterward they did him honour, and kissed his habitt, and his feete, he grew not proud with all this, nor valued himselfe one haire the more, but he remained soe fixt in the knowledge of his Humilitie, and meannes, as if they had done him noe honour at all, ascribing and re [...]erring it all to God. And soe, though theis wo acts of Saint Francis, seeme to be [...]oe contrary to one another, they yet procee­ded from the same roote, and from the selfe same spiritt of Humilitie.

Of the great benefitts, and aduantages which are in this third degree of Humilitie. CHAPTER XXXVII.

TVA sunt omnia & quae de manu tua accepimus, dedimus tibi. After king Dauid had prepared much gould, and siluer, and many rich materialls, for the building of the Temple, he offered them vp to God, and said theis words. All things, O Lord, are thine, and that which we haue receiued at thy hands, that doe we render and returne againe. This is that, which we must doe and say, in all our good works. O Lord all our good workes are thine, and soe we returne what thou hast giuen vs. saint Augustine saith very well, Quisquis tibi enumerat merita sua, quid tibi enumerat nisi munera tua! Hee who putts himselfe to recounte his meritts, and the seruices which he hath done thee, of what other thing doth he tell thee O Lord, but of the benefitts, and guifts [Page 349] which he hath receiued from thy holy hand. This is an effect of thy infinite mercy, and goodnes towards vs, to qualify thine owne benefitts, and guifts to vs, to be as new meritts of ours: and soe when thou payest vs for our seruices, thou rewardest thine owne benefitts, and for one grace of thine, thou giuest vs ano­ther, and for one fauour another. Gratiam pro gratia; Our Lord is content to pro­ceede with vs, like another Ioseph, by giuing vs not onely corne, but he wil giue vs alsoe the price; and money which it cost. Gratiam & gloriam dabit Dominus; All is Gods guift, and all must be ascribed, and returned to him.

One of the great helpes & benefitts, which is to be reaped, by this third de­gree of Humilitie, is that it is the good, and true gratitude, & thanks giuing, for the benefitts which we haue receiued at the hand of God. It is well knowne how highly the giuing of thanks, and grati­tude is recomended and esteemed in holy Scripture; since we see that when our Lord vouchsafed any remarkable be­nefitt to his people, he instantly ordeyned that some memory or feast of thanksgi­uing [Page 350] should be instituted: because grati­tude doth much import vs, towards the receiuing of new graces and fauours. Now this is very well effected, by this third degree of Humility, which cōsists as hath bene said, in that a man attribute no­thing to himselfe, but all to God; and to giue him the glory of all. For in this con­sists true gratitude, and giuing of thanks; and not in saying with the tongue, O Lord I giue thee thanks for thy benefitts, though yet we must all prayse and giue God thanks, with the tongue. But if you shall doe it with the tōgue alone, it will not be to giue thanks, but to say thanks. But now to the end that it may not onely be saying of thanks, & not onely with the mouth: but with the hart and in deede, it will be ne­cessary for vs to acknowledge, that all the good we haue is of God, and that we must ascribe and returne it all to him, giuing him thanks for it all, & retayning to our selues noe parte thereof: for in this sort, a man stripps himselfe of that ho­nour, w [...]ich he sees to be none of his owne, and he giues it to God whose it is. And this did Christ our lord intend to make vs knowe, in the holy Ghospell, [Page 351] when hauing cured those Leapers, and one only returning to giue him thanks for the benefitt, which they had all recei­ued, he said thus: Non est inuentus qui re­diret, & daret gloriam deo, nisi hic alieni­gena. There is none who hath returned, and giuen glory to God, but this stranger. And when God admonished the people of Israell, that they must be gratefull, and not forgett the benefitts which tey had receiued, he gaue them this aduertissemēt; Obserua & caue, ne quando obliuiscaris Do­mini Dei tui, & eleuetur cor tuum, & non reminiscaris Domini Dei tui, qui eduxit te de terra Aegypti. Take heede that you for­gett not God, when you shall be in the land of promise, in great prosperitie of temporall goods, of howses, lands and stock, take heede that your harts be not then puffed vp, and that you become not vngratefull and say, that you haue obteyned it by your owne wi­sedome, and strength; Fortitudo mea, & robur manus meae, haec mihi omnia praestite­runt. This is to forgett God, and this is the greatest ingratitude into which a man can fall, to ascribe the guifts of God to himselfe. Take heede you haue [Page 352] not once a thought of any such thing as this. Sed recorderis Domini Dei tui, quod ipse vires tibi tribuerit, vt impleret pactum suum. But see that you remember God, & acknowledge that the strength was his, and that he fortified you in all things: and this, not for any desert of yours, but onely to comply with the promise, which of himselfe he had franckly made, to your forefathers This is the gratitude, and rendring of praise: wherewith our Lord God will be honoured, for the be­nefitts and fauours which he imparts to vs. Sacrificium laudis honorificabit me. This is that▪ [...]egi saeculorum immortali & inuisi­bili solideo honor & gloria, whereof Saint Paul speakes, that God onely haue the glory of all.

From hence alsoe growes another benefitt, and good, that the true hum­ble man, though he haue many guifts of God, and be much esteemed and valued by the whole world for them, doth not yet esteeme and value himselfe, one haire the more, for that: but remaines so firme in the knowledge of his owne basenes, as if none of that which they ascribed, were to be found in him. For hee knowes [Page 353] very well, how to distinguish that which is his owne, from that which belongs to another: and to assigne to euery one his owne: and soe he behoulds the be­nefitts and graces which he hath receiued from God, not as his owne, but as anothers; by whome they were lent, and he alsoe lodges his eyes vpon his owne basenes, and misery, and vpon that which he would not saile to be, if God should take off his hand, euen for one minute, and were not euer conser­uing, and houlding him vp. Yea and euen whilst he is receiuinge the guifts of God, he is the more humbled and con­founded thereby. Saint Dorotheus saith, ‘that as it happens with trees, which are mightily loaden with fruite, the same very fruite makes the boughes stoope, and abase themselues; and that, sometymes soe farre, as to breake them with their great weight, whereas the boughes which beare no fruite re­maine perking vp, and high; and as eares of corne, when they are very full, hange downe their heades, so farre that they seeme, as if they would euen breake the stalke, whereon they [Page 354] growe: and when they stand boult vp right, it is a shrewd signe that they haue nothinge in them; soe it hapneth, saith hee, in the way of spiritt, that they who are emptie, and without fruite, looke bigge, and loftie, and hould themselues for gallant men: but they, on the other side, who are much loaden with fruite, and are full of the graces, and guifts of God, are the more humbled and con­founded thereby.’ For euen frō those very benefitts, and guifts, the true seruants of God, take occasion to be the more hum­bled, & to walke with the more warines and feare. S. Gregory saith, ‘that as a man who hath borrowed great summes of money, is gladd in such sorte, that he hath borrowed it, as that yet his ioy of haueing receiued it, is very sufficiently watered, by the knowinge that he is in obligation to pay it againe; and care, to consider, whether he shall be able to cō ­ply when his bond is due; soe the man whoe is truly humble, the more guifts he hath receiued, he acknowledges him­selfe to be soe much the more deepely a debtor, to Almighty God, and soe much the more bounde to serue him; and he is [Page 355] stil thinking, that he corresponds not to those greater fauours, by grater seruices, nor to greater graces by greater thanks; and he conceiues and beleeues, that to whome soeuer God would haue s [...]wed that goodnes, which he had shewed to him, that man would haue made better vse of it, and would haue bene more gratefull, and a better man.’ And soe, one of the considerations which makes the true seruants of God to be very much humbled and confounded is this; They know that God will not onely call them to an accounte for their sinnes commit­ted, but for his fauours alsoe receiued: and they know that to whome God giues much, from him he will require much and to whome he giues more, of him he will alsoe require more, Omni autem cui multum datum est, multum queretur ab eo, & cui commendauerunt multùm, plus petent ab eo. The Abbott Macarius saith, ‘that the humble man lookes vpon the guifts and fauours of God, as some depositary or treasurer would doe, who had his Masters goods in his hands; for such a one will rather be in feare and care, then in pride, least [Page 354] [...] [Page 355] [...] [Page 356] some what should, by his fault be lost, when they call him to make vp his ac­countes.’

From hence alsoe growes yet another good, which is, that the man who is truly humble, disesteemes or despises no other man, into what soeuer defects and sinnes he may perhaps see him fall, nor will he thereby growe proude, or esteeme him­selfe the more, for that; but rather will take occasion thereby, to humble him­selfe the more by hauing seene him fall, through the consideration that the other, and himselfe, are both made of the same mould, and that when the other falls, hee alsoe falls, for as much as he is in him­selfe. For, as Saint Augustine saith, there is no sinne which is committed by any one, which another man would not, or might not committ, if the hand of Gods mercy with-held him not. And soe one of those antient Fa­thers, when he heard that any man had falne, was wont to weepe bitterly, and say, Ille hodie, & ego cras. To day for him, and to morrowe for me. As he fell, I might as well haue salne, since I am a weake man as he is. Homo sum, & humanum ni­hil a me alienum puto I must esteeme it, as [Page 357] a most particular blessing of our lord, that I fell not too. Thus doe all the Saints aduise vs, that whensoeuer we see one man blinde, another deafe, another lame, another maymd, or sicke: we must esteeme all those miseries of theirs, to be benefitts of ours, & giue thanks to God, for not hauing made vs blinde, or deafe, or lame, or maymd, as he made him. And soe also must we make ac­compt, that the sinnes of all other men, are as soe many benefi [...]ts of our owne, for I might haue committed them all, if our Lord out of his infinite mercy, had not defended me. By this meanes, the seruants of God preserue themselues in Humilitie, and in not despising their neighbours, and in not carrying them selues high against others: for what-soe­uer faults or sinnes they discerne in them, according to that of Saint Gre­gory, Vera iustitia compassionem habet, falsa iustitia dedignationem; true iustice m [...]kes vs haue compassion of our neighbours, and false iustice disdaine and scorne. But such men as theis, haue reason to be afraid of that, which Saint Paule saith, Considerans [...]e ipsum, ne & tu tenteris; I pray God they [Page 358] come not to be tempted, in that very thing which they condemne in others: and that, at length, they finde not to their cost, how great that miserie is, which vses to be the punishment of this sinne. In three things said one of those antient Fathers, haue I iudged others, and my selfe fell into them all: Vt sciant gentes quoniam homines sunt. To the end that wee may knowe, by experience, that our selues alsoe are but men, and that we may learne, neither to iudge, nor despise any man.

Of the great mercies and fauours, which God shewes to the humble, and why he exalts them soe high. CHAPTER XXXVIII.

VEnerunt mihi omnia bona, pariter cum illa. Theis are the words of Salomon concerninge diuine wisedome, which say, that all good things come with it. But yet, wee may well apply them to Humilitie, and say that all good things come to vs thereby; since the same wise man saith, that where Humilitie is, there alsoe is wise­dome. Vbi est Humilitas, ibi & Sapientia. And in another place, he saith, that to haue this Humilitie is supreame wisedome. And the Prophet Dauid saith, that God giues wisedome to the humble; Sapientiam praestans paruulis. But besides this, we are taught this truth, in expresse termes both in the old, and new Testament; where great blessings and graces are promised [Page 360] to them, by Almightie God; sometymes by the name of the humble: at other tymes, of little ones, and sometymes of the poore of spiritt for by theis, and such other names are they, who are truely humble, called▪ Ad quem autem respiciam, nisi ad pauperculum, & contritum spiritu, & trementem sermones meos, saith God, by the Prophett Esay. Vpon whome shall I looke and towards whome shall I cast mine eyes but to the humble, and poore little creatu­re whoe is euen trembling, and confounding himselfe in my presence. Vpon theis doth God cast his eyes, to doe them fauour, and euen to fulfill them with benedi­ctions. And the glorious Apostles Saint Peter, and Saint Iames, in their Cano­nicall Epistles say, Deus superbis resistit, humilibus autem dat gratiam. God resists the proud, and giues his grace to the hum­ble. Wee are alsoe taught the same, by that most sacred Queene of An­gells, in her Canticle, Deposuit po­tentes de sede, & exaltauit humiles esu­rientes impleuit bonis, & diuites dimisit inanes. Our Lord abases the proud & exalts the humble: he fills the hungry with good things, but he suffers them who thinke them­selues [Page 361] rich, to returne empty. And this is that, which the Prophett had said before: Quoniam tu populum humilem, saluum facies, & oculos superborum humiliabis: and that also which Christ our Lord said in the holy Ghospell, Quia omnis qui se exaltat humiliabitur, & qui se humiliat, exaltabi­tur. He who exalts himselfe shall be hum­bled. and he who humbles himselfe shall be exalted. As the waters runne downe the vallies, Qui emittis fontes in conuallibus, so the raines of Gods grace, fall downe vpon the humble. And as vallyes vse to abound with fruite, by reason of the much wa­ther which is assembled there: Et valles abundabunt frumento: soe they, whoe are low and humble in his sight, vse to yeild much fruite, through the many guifts and graces, which they receiue from God. Saint Augustine saith, that Humi­litie drawes downe the most high God to it selfe. Altus est Deus, humilias te, & descendit ad te: erigis te, & fugit à te. God is high, and if you humble your selues, he will descend to you, but if you grow proud and exalt your selues, he will fly from you. Quare? Quoniam exel­sus est, & humilia respicit, & alta, à longè [Page 362] cognoscit. Will you know why, saith Saint Augustine, Because (as we are taught by the Royall Prophett) God is a high and soueraigne Lord, and he lookes vpon such as are humble: and his looking vpon them, is to fill them with all good things: but he saith, that God sees the proud from farre off, because, as when heere, we see a man farre off, we know him not, soe doth God not knowe the proud, in order to shew them any fauour. A­men dico vobis, nescio vos. I tell you for a certaine truth, saith God, to wicked and proud people, that I know you not. Saint Bonauenture saith, that as when wax is softe, it is ready to receiue any impression, which men will make the­rein, soe doth Humilitie dispose your sowles to receiue vertue and grace from God. When Ioseph inuited his bre­theren, the yongest of them all, had the best parte.

But lett vs now looke after the cause, why God raises the humble soe high, and is pleased to doe them soe great fa­uour. It is, because all his goods doe thus come backe againe to himselfe. For the humble man carryes nothing away, and [Page 363] attributes nothing to himselfe: but in­tyrely ascribes and restores all to God, and giues him the honour, and glory of all. Quoniam magna potentia solius, & ab humilibus honoratur. Such as theis, saith God, may very well be trusted with our goods: wee may well put our riches and blessings into their hands, for they are safe persons, and will not rise and runne a way with them: and soe God proceedes with them, as in a case meerely his owne; because all the honour and glo­ry is still his. Euen heere we see, that a great Lord or king, houlds it for a poin­te of greatenes, to rayse a man sometymes, out of the very dust of the earth (as we vse to say) who before was nothing, and who had nothing; for soe is the bounty and greatnes of that kinge, the more visibly perceaued, and they say afterward, that he was the creature, of such a one. Thus saith the Apostle Saint Paule: Habemus thesaurum istum in vasis fictilibus, vt su­blimitas sit virtutis Dei, & non ex nobis. We haue the treasure of the graces, and guifts of God, in potts of clay, to the end that the world may know, that the treasure is Gods and not ours: [Page 364] for clay breedes no such commodity as that. So that for this, doth God exalt the humble, and shew them so many fauours: and for this doth he leaue proud men empty: because the proud man con­fides much in himselfe, and in his owne diligences and wayes, and ascribes much to himselfe, and takes a vaine contente­ment in the good successe of his busines, as if it had bene dispatched by his owne industries and paines, and all this, takes some what from God, and steales away that honour and glory, which is pro­per to his diuine Maiestie. As soone as we haue once made some little entrance into the vse of Prayer with any little de­uotion, any little teare, which wee shedd, we conceaue that already we are growne to be spirituall, and men of prayer. And sometymes we will be also preferring our selues, before others and we will thinke that they haue not profited so much, nor are growne so spirituall as wee. For this reason, our lord doth vs no greater fauours; and sometymes he takes that from vs which he had giuen vs; least the good should to vs, be an occasion of ill, and least health should be [Page 365] turned into sickenesse, and treacle into poyson: and soe his benefitts and guifts, should proue to our condamnation through our ill vse thereof: as to the sicke man of a weake stomacke, though the meate be good, yet they must giue him but little of it, because he hath not strength to digest more, and if they gaue him more, it would corrupt and be con­uerted into ill humour. That Oyle of the Prophett Elizeus, neuer gaue ouer to runne, till such tyme as vessells were wanting, wherein it might be receiued: but then the holy Scripture saith, Stetitque oleum, Instantly the oyle forbore to runne. Now such is the oyle of the mercy of God, wich, in it selfe, is not limitted: for the graces and mercies of God, haue noe lymitts at all, on his part. Non est abreuiata manus domini. God hath not streightned, or closed his hand, nor is his nature changed; for God is neither changed, nor can change, but euer remaines in his owne nature, and hath more desire to giue, then we to take. The faulte is on our side, who want empty vessels to receiue the oyle of the graces, and mercies of God. [Page 366] Wee are very full of our selues, and put much trust in our owne endeauour. Hu­militie, and the knowledge of our owne weakenes, empties the howse, and takes a man off from himselfe, and makes him distrust himselfe, and all humaine helpes, and ascribe nothing to himselfe, but all to God; and to such men as theis, God shewes his fauours with full hands. Hu­miliare Deo, & expecta manus eius.

How much it imports vs to betake our selues to Humilitie, to supply thereby, whatsoeuer is wanting to vs in vertue, and perfe­ction, and to the end that God may not humble vs, by pu­nishing vs. CHAPTER XXXIX.

THe blessed Saint Bernard saith: Stultus est, qui confidit nisi in sola humilitate, quia apud Deum, ius habere non possumus, quoniam in multis offendimus omnes. A ve­ry stupid foole is he, who confides in any [Page 367] thinge but Humilitie: for alas, we haue all sinned, and off [...]nded God, many wayes: and soe we can plead right to nothing, but punishment. If man, saith Iob, will enter into iudgement with God: Non poterit res­pondere ei vnum pro mille: he cannot an­sweare one for a thowsand. To a thowsand accusations he will not be able to giue one good discharge. Quid ergo restat, nisi ad humilitatis remedia, tota mente con­surgere, & quicquid in alijs minus habe­mus, de ea supplere. What then remaines, saith hee, and to what other remedy shall we haue recourse, but onely to retyre our selues towards Humilitie: and to sup­ply by that, the want, which we may ha­ue of other things. And because this is a remedy of much importance, the saynt repeates it many tymes, both in theis, and other words: Quicquid vero minus est feruoris, humilitas suppleat purae con­fessionis. Let that which is wanting to you in the purity of your conscience be supplyed by your being ashamed of your selues: and lett that which is wanting to you in feruour, and perfection, be made vp by your confusion. And Saint Dorotheus saith, that Abbot Iohn recommended this very much; and said [Page 368] Humiliemus nos paulisper, vt salutem anima nostrae con [...]equamur; &, si propter imbecil­litatem laborare non possumus, humiliare sal­tem nos ipsos studeamus. Brethren, since we cannot, through our w [...]akenes, worke, and labour soe much as we would: yet let vs hum­ble our selues at least, and by this meanes I hope that we shall heere after be able to finde our selues, in society with them who haue wrought hard. And when, after you haue comitted many sinnes, you shall finde your selues disabled to doe much pennan­ce, for want of health, walke you quiet­ly on, by the plaine and euen way of Humility, for soe you will meete with a most conuenient meanes for your salua­tion. If you thinke you be not able to enter into Prayer, enter at least into your owne confusion: if you conceaue that you haue no tallent for important things, procure to gett Humility, for by this, you shall supply for all those things.

Lett vs therefore consider heere, how little our Lord askes of vs, and with how little he contents himselfe. He desires, that according to our basenes, we would know, and humble our selues. If God should aske of vs great fasts, great pe­nance, [Page 369] great contemplation, some men might excuse themselues, and say, that they had no strength for the one, and no tallent or abillity for the other. Sed num humiliare nos ipsos, non possumus? but for the not humbling our selues, we haue no reason or excuse to alledge. You cannot say, that you haue not health to be hum­ble, or that you haue no tallent or abilitie for that. Nihil facilius est volenti, quam humiliare semetipsum, saith Saint Bernard: there is nothing more easy, then for a man to humble himselfe, if he haue a minde to it. Wee can all doe this, if we will, and we haue matter enoug for it, to worke vpon, with in doores. Humilitas tua in medio tui. Let vs therefore retire our selues now at last, to Humility, and soe lett vs supply with confusion, that which is wanting to vs of perfection, and soe we shall be able to moue the bowells of God, to mercy and pardon. At least, since we are poore lett vs be humble too; and wee shall giue contentment to God, but to be poore and proud, will offend him much. Of three things, which the wise man setts downe, to be much abhorred by Almightie God, this is [Page 370] the first. Pauperem superbum: Poore and proud, yea and euen it is odious, alsoe, amongst men.

But lett vs humble our selues at least, least God humble vs, for thus he is very ordinarily wont to doe. Qui se exaltat humiliabitur. If therefore you will not haue God humble you, take care to hum­ble your selues. This is a very principall pointe, and worthy to be considered, and pondered at great leasure. S. Gregory saith, Plerum (que) omnipotens dominus, rectorum mentes quamuis maiori ex parte perficit, imperfectos tamen in aliquibus esse permittit; vt licet ve­ris virtutibus rutilent, imperfectionis suae tae­dio tabes [...]ant, & de magnis se non extollant, dum adhuc contra minima innitentes, laben­tur. Denique cum extra me vincere non va­leant, de praecipuis actibus superbire non audeant. Doe you know how much God loues Humilitie, and how greate­ly he abhorrs pride and presumption? Hee abhorrs it so much, that he per­mitts vs first to fall into certaine veniall sinnes, and many little faults: to the end that he may teach vs, that since we are not able to keepe our selues from little sinnes, and temptations, but that wee [Page 371] still finde our selues to stumble, and dayly to falle in meane things, and very easy to be withstood, we may be very certaine, that in our selues we haue noe meanes to auoide such as are greater: and that soe we may not be proud, when there is que­stion of great things, nor attribut any things to our selues, but walke euer on with Humilitie, and feare, and beseech our lord to shew vs fauour and grace. Saint Bernard saith the same, and it is the common doctrine of the Saints. Saint Augustine, vpon those word [...]: Et sine ipso factum est nihil, and Saint Ierome, vpon that of the Prophett Ioel: Et reddam vo­bis, auos quos comedit locusta, bruchus, & rubigo, & eruca, say that to humble a man, and to tame his pride, God created theis little animalls, and poore base wor­mes which are soe troublesome to vs, and that the proud people of Pharao, might esily haue bene tamed and humbled, if God would haue sent beares, Lions, and Serpents, in vpon them; but he thought fitt to tame their pride, by the basest sort of creatures, as gnatts, flyes, and froggs, that he might humble them so much the more. And so also, to the end [Page 372] that we may be humbled, and confoun­ded, God permitts vs to fall into little faults; and giues way that some poore, and weake tēptations, which are like gnats, and seeme not, indeede to haue any body, or bulke in them, may sometymes make warre against vs. If we will pause to consider attentiuely, what is wont some­tymes to disquiet, and put vs from our ease: we shall finde that they are certaine bawblinge things, which being sifted, and discouered well, haue noe substance in them at all. I know not what little word they said to me; or else they said it to me in such a manner: or me thought they made light of me, and the like. Of a flye which passes through the ayre, a man sometymes will build a whole tower of winde, and then adding one thing to another, it shall serue to make his hart very vnquiet. What would then become of vs, if God should let loose some Lion, or Tygar against vs, when we are put into such disorder, by a gnatt? What would become of vs, if we were sett vpon, by some greiuous tem­ptation! And thus are we to draw more Humilitie and confusion, out of such things as theis. And if as S. Bernard saith, [Page 373] this be drawne from thence, Pia dispen­satione nobiscum agitur, vt non paenitus aufe­rantur. It is a great mercy and benefitt and fauour of God, that such toyes as those, may not be wanting to vs, and that this may be able to make vs humble.

But if theis slight things will not serue the turne, then know, that God will passe further on, and that very much to your cost, for soe he is accustomed to doe. God, doth soe highly abhorre presum­ption, and pride, and loues Humilitie, soe much, that the saynts affirme, that he is wont, through his iust and most secrett iudgement, to permitt that a man may fall into mortall sinnes, to the end that he may be humbled thereby, yea and euen into carnall sinnes which are the most vgly, and full of shame, to the end that they may be humbled the more. They say that he punishes secrett pride, with open lust. And to this purpose they bring that which Saint Paule said of those Phi­losophers, whome for theyr pride, God deliuered ouer to the desires of their harts. In immunditiam, vt contumelijs afficiant cor­pora sua, in semetipsos, in passiones ignonimiae. They came to fall into vncleane sinnes, which were most filthy, and not to be named; God [Page 374] permitting it soe for their pride, to the end that they might be humbled, and confounded, when they saw themselues turned beasts, with the harte, and conuersation, and custome of beasts. Quis non timebit te O Rex gentium? Who will not be afraide of thee, O thou king of the Nations? who will not tremble at this punishment, which is soe great as that there is none greater out of Hell? Nay sinne is euen worse then Hell. Q [...]is nouit potestatem irae tuae & prae timore tuo iram tuam dinumerare. Who O lord hath knowne the power of thy wrath or who is able to relate it through the great feare which ought to be had thereof.

The Saints note, that God in theis cases is wont to vse two kindes of mer­cy towards vs, a greater mercy and a lesse. The lesse mercy is, when he suc­cours vs in our lesse miseries, which are the temporall, and such as onely concer­ne the body; and the great mercy, is when he succours vs in our great mise­ries, which are the spirituall, and which import the sowle. And soe when Dauid saw himsel e in his great misery, of bein­ge abandoned and dispossessed of God, by [Page 375] the adultery and murder which he had committed, he cryed out, and beggs the great mercy of God: Miserere mei Deus, secundum magnam misericordiam tuam. They say alsoe that there is a great, and a little anger of God. The lesser is, when he pu­nishes men heere, in the Temporall, with aduersities, in losse of goods, of honour, health, and the like, which onely concer­ne the body; but the great anger is, when the punishment goes soe farre, that it arri­ues to the interiour part of the sowle, ac­cording to that of the Prophet Ieremy, Ecce peruenit gladius vsque ad animam. And this is that wich God saith by the Prophett Zacharie. Ira magna ego irascor, super gentes opulentas. I will be angry, with my great Anger, with that Nation, which is proud and puffed vp. When God forsakes a man, & permitts him to fall into mortall sinnes in punishment of his other sinnes, this is the great anger of God; theis are wounds which are giuen by diuine indignation, & they are not as of a father but as of a iust and rigorous iudge. Of which wounds, that of the Prophett Ieremy, may be vn­derstood: Plaga inimici percussi te castigatio­ne crudeli. I haue wounded thee with the [Page 376] wound of an enemy, with a cruell punish­ment. And soe alsoe saith the wiseman. Fouea profunda o [...] leoenae, cui iratus est domi­nus incidet in eam. The mouth of a lewd wo­man, is a deepe ditch, and he with whome God is angry, shall fall into it. Finally, pride is soe wicked a thing, and soe much abhorred by Almightie God, that the Saints say, that sometymes it is good for the proud man, to be thus punished by Almightie God: that soe he may come to be cured of his pride. Soe saith Saint Augustine: Audeo dicere, superbis esse vtile, ca lere in aliquod vitium apertum, manifestu [...] que peccatum, vnde sibi displiceant, qui sibi iam ceciderant. I presume to say, that it is profitable and good, for proud men, that God permitt them to falle into some visible and externall sinne, that soe they whoe were very well satisfied and pleased in themselues and were already salne, though they perceiued it not, may soe begin to know, and to humble and distrust themselues, according to that of the wiseman: Contritio praecedit superbiam, & ante ruinam exaltatur spiritus. The same doe Saint Basill, and Saint Gregory affir­me. Saint Gregory, by the occasion of [Page 377] the sinne of Dauid, why God permitts that the elect, and such as he hath pre­destinated to ae [...]ernalle life, and on who­me he had heaped vp his graces, and guifts, should fall sometymes into car­nall and filthy sinnes; and he answeares that the reason of it is, because some­tymes, they who haue receiued great graces fall into pride, and they haue it soe rooted, and euen wrought into the most intimous parte of the hart; that they themselues vnderstand it not, but are soe well pleased, and confident of themselues, as to thinke that God and they, are all one. As it hapned to Saint Peter, the Apostle, who conceiued not, that those words of his, had flowed from pride, when he said, Though all men should be scandalised, yet will not I be scandalised: but he thought that it had bene courage in him, and an extraordi­nary loue which he carryed to his Ma­ster. Therefore to cure such pride as this, which lyes so close and is soe disguised, as that a man is already falne, though himselfe perceiue it not, our lord per­mitts sometymes, that such persons falle into certaine manifest, exteriour [Page 378] cornall filthy sinnes; to the end that soe they may know themselues better, and looke more exactly in to their sowles: and may soe come to perceiue their pride, which they beleeued not to be in them before: and whereof they looke for noe remedy, & would so haue come to perish, but now by meanes of such grosse falls, they know it, and being humbled now in the sight of God, they doe penance both for the one and the other, and soe meete with remedy for both their mise­ries at once, as we see S. Peter did: who by that visible & aparant fall of his, came to know that pride which lay soe secretly within, and he grew to lament it, and to doe penance for them both: and thus was his fall good for him. The same hapned also to Dauid, whoe therefore saith, Bonum est mihi quia humiliasti me, vt discam iustificationes tuas. O Lord it hath cost me deere, I confesse it, but yet, vpon the whole matter, it hath bene good for me that I haue bene humbled that soe heere after, I may learne to serue thee, and know how to abase my selfe as I ought. And as the wise Phi­sitian, when he is not able to cure the [Page 379] malady out right, and when the pec­cant humour is soe rebellious, and ma­ligne, that he cannot make nature digest, and ouercome it, procures to call and drawe it into the exteriour parts of the body, that so it may be the better cured: iust soe, for the cure of certaine haughty and rebellious sowles, doth our Lord permitt them to fall into greiuous & ex­teriour sinnes, to the end that they may know, and humble themselues: and by meanes of that abasement which ap­peares without, the maligne and pestil­lent humour may be alsoe cured, which lay close within. And this is a word which God works in Israell, which who­soeuer comes to heere, his very eares shall euen tingle for meere feare: theis I say, are those great punishments of God, the onely hearing whereof, is able to make men tremble, from head to foote.

But yet our Lord whoe is soe full of benignitie and mercy, doth neuer imploy this soe rigorous punishment, nor this so lamentable and vnhappy re­medy, but after haueing vsed other mea­nes, which were most gentle and sweete. [Page 380] Hee first sends vs other occasions, and o [...]her more gentle inducements, that so wee may humble our selues. Sometymes sicknes, sometymes a contradiction, so­metymes a murmuration, and sometymes a dishonour, when a man is brought lower then he thought. But when theis temporall things will not serue the turne to humble vs, he passes on to the spi­rituall: and first, to things of lesse mo­ment, and afterward by permitting fearce and greiuous temptations, such as may bringe vs so within a haires bredth, and euen perswade vs, or at least make vs doubt, whether wee consented or noe. That so a man may see, and finde by good experience, that he cannot ouercome them by himselfe, but may experimentally vnderstand his owne mi­sery, and the precise neede which he hath of helpe from heauen: and soe may come to distrust his owne strenght, and may humble himselfe. And when all this will not serue, then comes that other so violent, and soe costly cure, of suffering a man to fall into mortall sinne, and to be subdued by the tempta­tion. Then comes this Canterie, which [Page 381] is made euen by the very fire of Hell; to the end that after a man hath euen as it were beaten out his braines, he may fall at length, vpon the iust examination, and knowledge of what he is and may at length be content to humble himselfe, by this meanes, since he would not be brought to doe it by any other.

By this tyme I hope wee see well, how mightily it imports vs, to be hum­ble, and not to confide or presume vpon our selues, and therefore lett euery one enter into accounte with his owne harte, and consider what profitt hee reapes, by those occasions which God dayly sends, for the making him humble, in the qualitie of a tender harted Phisition, and of a Father, that so there may be no neede of those other which are so violent. Chastise me, O Lord, with the Chasti­sement of a Father: cure thou my pride with afflictions, diseases, dishonours and affronts, and with as many humi­liations as thou canst be pleased to send: but suffer not, O Lord, that I should euer fall into mortall sinne. O Lord lett the diuell haue power to touch me in pointe of honour, and in my health; [Page 382] and lett him make another Iob of me: Verumtamen animam meam serua: but per­mit not that he may euer touch my soule. Vpon Condition, that thou O Lord neuer parte from me, nor permitt me euer to parte from thee, what soeuer tribulation may come vpon me shall be sure to doe me noe hurt; but it shall ra­ther turne to my good, towards the obteyning of Humilitie, which is so acceptable to thee.

Wherein the discourse aforesaid is confirmed by some examples. CHAPTER XL.

SEVERVS Sulpitius, and Surius, in the life of Saint Seuerinus the Abbot, relates of a certaine man, who was very remarkeable both for his vertues and miracles, that he gaue health to sicke persons and dispossessed men of deuills, and did many other wonderfull things; for which they flocked to him from all parts, and he was visited by Prelates, and great lords; yea and they held it for a pointe of happines, if they might but touch euen his cloathes: and if he would giue them his benediction. By the vse of theis things, the Saint began to perceiue, that a certaine vani­ty was growing to enter vpon his hart. And on the one side, finding that he was not able to diuert his con­course [Page 384] of people, and that he could not, on the other, deliuer himselfe from those importunate thoughts of vanity, which pressed vpon him: he was much afflicted therewith, and putting himsel [...]e one day in prayer, he besought our lord with greate instance, that for the remedy of those temptations, and to the end that [...]e might be conserued in Humilitie, his di­uine Maiestie would permitt, and giue li­bertie to the diuell to enter into his body for sometyme: and torment him as he did other persons. God heard his prayer, and the diuell entred into him, and it was matter of Wonder, and a mazement, to see him bound vp in Chaines, as a fran­ticke and possessed man, and soe to be carryed to others to be exercised, to whome not longe before, they had bene wont to bringe possessed persons, that they might be cured by him. Thus he re­mayned fiue moneths: and at the end the­reof, the story saith, that he was cured, and freed, not onely from the diuell whoe had possest his body, but from that pride alsoe and vanitie, which had possest his soule.

Surius relates another example like this [Page 385] and saith, that the holy Abbot Seuerinus had in his Monastery three Monckes, who were a little high and toucht with vanitie, and pride. Hee had admonished them thereof, and yet they perseuered in their faulte. The Saynt through the de­sire he had to see them reformed, and humble, besought our lord with teares that he would correct them with some punishment of his owne hand: that soe they might be humbled, and reformed: and before he rose vp from prayer, our lord permitted that three diuells might possesse them, by whome they were greiuously tormented: and they confes­sed, with loud cryes, the pride and hau­tines of ther owne harts. A punishment very proportionable to the faulte, that the spiritt of pride should enter and in­habit men, who were full of vanitie and pride. And because our lord saw well, that nothing would be soe able to hum­ble them, he suffered them to remaine soe sorty dayes: at the end whereof the Saynt besought our Lord, that he would be pleased to free them from the diuell, which he obteyned; and soe they remay­ned sound both in body and sowle, when [Page 386] once they had bene thus humbled by this punishment of our Lord.

Cesarius writes, how they brought a certaine possessed person to a Couent of the Cistertian Moncks to be recouered. The Prior went out to meete him, and in his company a yonge Religious man, of whose vertue otherwise, there was a greate opinion, besides that he was knowne to be a Virgin. The Prior said then to the diuell. If this Moncke com­maunde thee to depart, darest thou yet remaine? To which the diuell made this answere. I feare not him, for he is proud.

Saint Iohn Climacus relates, how once the diuell began to sow certaine prayses, in the hart of a most valliant Cauallier of Christ, who was running on a pace, towards this vertue of Humilitie. But he being moued by the inspiration of Al­mightie God, mett with a very short way, for ouercominge the mallice of those peruerse spiritts; and it was, that he wrote vpon the wall of his Cell, the names of some most admirable vertues; namely Perfect Charitie, most Profound Humilitie Angelicall Chastitie most Pure and high Prayer; and the like. And when those ill [Page 387] thoughts of pride began to tempt him, he made this answeare. Let vs come to the proofe of it, and soe he redd those tytles, & especially that of most Profound Humili­ty: and said This haue not I, I would be glad that it were euen but Profound, for I know not whether I be arriued to the first degree thereof. Perfect Charitie? Charity if you will, but as for Perfect, it is not very perfect. For I speake sometymes quicke, and Lowd to my brethrem. Angelicall Chastitie? No for I haue many ill thoughts, yea and I finde many ill motions in my selfe Most high Prayer? No, for I am much distracted, and sleeppy therein, And then he said thus to himselfe; When thou shalt haue obteyned all theis vertues, say yet that thou art an vnfruitefull and vnpro­fitable seruant, and for such must thou hould thy selfe, according to those words of Christ our Lord, Cum seceritis omnia quae praecep [...]a sunt vobis, Diciteserui inutiles sumus. But now when thou art soe farre off what canst thou thinke of thy selfe.

Pr [...]sed be God and his B. Mother.