Volume II, Treatise III, Chapter XXXI

In What the Third Degree of Humility Consists,

WE have not yet sufficiently explained in what the third degree of humility consists, so that it is necessary to explain it a little more fully, that the practice thereof may be made easier, which is all we pretend to. The holy fathers say, that it consists in knowing how to distinguish what we are, by the mercy of God, from what we are, by the corruption of our own nature; thereby to give to every one what is his own; to God, what proceeds from him; and to ourselves, what is purely ours. And hence, this degree consists, not in simply knowing, that we cannot either do or merit any thing as of ourselves; that whatever good there is in us, comes from God; and that it is ‘‘ God that works in us, both to will and to do according to his good pleasure.” (Philippians 1:13) For this truth being taught us by faith, if we are Christians, we must be convinced thereof; but it consists in having this knowledge so imprinted in our hearts, that we never fail upon all occasions to reduce it to practice. And St. Ambrose says, it is that which cannot be done without Almighty God’s particular grace; and thereupon he quotes this passage of St. Paul, “but we have received not the spirit of this world, but the spirit which is of God, that we may know the things that are given to us by God.” (1 Corinthians 2:12) It is, according to the apostle, a most particular grace of Almighty God, to know how to discern the gifts wltich we have received from him, and to attribute them purely unto his bounty; and according to Solomon, “it is great wisdom to do so. I knew,”’ says he, “that I could not keep myself continent, if God had not given me the grace to do it, and even that was great wisdom, to know from whom it proceeded.”—-(Wisdom 7:21) Now it is in what St. Paul looks upon as “a most particular gift ‘of the Spirit of God,” and in what Solomon calls “the greatest wisdom,” that the third degree of humility consists. ‘‘ What hast thou that thou didst not receive; and if thou didst receive it, why dost thou glory, as if thou hadst not received it?” (1 Corinthians 4:7)

This is the humility that was practised by the saints, who,

though enriched by the gifts of heaven, raised to the top of perfection, esteemed and honoured by every one, looked nevertheless upon themselves as despicable in the sight of God, and remained always steadfast in the knowledge of their own empty and mean condition. Applause and honours raised in them no vain thoughts; because they knew how to distinguish, what did, and what did not belong-to them; so that looking upon the favours which were heaped upon them, and the honours and respects which were paid

“them, as things received from God, they gave him all the glory;

‘and considering at the same time, that of themselves, they neither ‘had or could do any thing, they humbled themselves before him, ‘under the sense of theirown meanness. From thence it was, that although they saw themselves honoured and respected, it made no impression upon them; nor did they thereupon set a higher value ‘and esteem upon themselves; nay, on the contrary, they looked upon the honours which were given them, not to be directed to ‘them, but to God, whom they belonged to; and in his glory they placed all their joy and content.

It is then with great reason, that the perfect only are said to be capable of this kind of humility; because, in the first place, it ‘presupposes great gifts and favours of God, which is what makes men truly great in his sight. And secondly, because to be reall great before God, and in the sight of men; and to be nevertheless contemptible in our own eyes, is a very rare and sublime perfection. Itis that which St. Chrysostom and St. Bernard admired particularly in the apostles, and several other great saints, who being replenished with the gifts of God; raising the dead, and working daily an infinity of other miracles, which made them be ‘esteemed by every one, preserved, nevertheless, in the midst of all honours done them, as deep a sense of their own meanness, as if ‘they had had none of those advantages at all; but as if another had been the instrument of what they did; or as if the honours which were given them had been given to others. “To be humble, when we are low and despicable, is not,” says St. Bernard, “a strange thing; for a low condition, and contempt, serve to make us know what we are; but to be honoured and esteemed by all, to. be looked. upon as a saint and as a. man come down from: heaven, and yet remain as sensible of our mean and low con-. dition and nothingness, as if we possessed no advantage above: others, is a very eminent, and extraordinary virtue indeed.”—-(Hom. 4. sup. missus est.) Thus they do, says the same saint, who. per-. form as they ought what our Saviour commands in these words: “let your light so shine before men, that that they may see your. good works and glorify your Father who is in heaven; (Mat. v. 16), and these are they who truly imitate the apostle, and are true preachers of the gospel, “and who preach not to themselves, but. Christ Jesus.”— (2 Corinthians 4:5) These, in fine, are the good and faithful servants, “‘ who seek not their own interest,” (1 Corinthians 13:5), who rob God of nothing, and attribute nothing themselves,. but. render faithfully all things to him, and give him the glory of all. And therefore they shall one day hear from the mouth of our Lord: these words; “well done, thou good and faithful servant; because: thou hast been faithful over a few things, I will make thee ruler over many.”-——(Mat, xxv. 21.)

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