of the field ran out, and spoke to him in very offensive and injurious language. The monk humbly replied: Brother, you are right; I have done wrong; pardon me. By this answer the husbandman was so much appeased that he instantly became calm, and even wished to follow the monk, and to enter into religion. The proud make use of the humiliations they receive to increase their pride; but the humble and the meek turn the contempt and insults offered to them into an occasion of advancing in humility. "He," says St. Bernard, ” is humble who converts humiliation into humility." (Ser. xxiv. in Can.)
8. "A man of meekness," says St. Chrysostom, "is useful to himself and to others." The meek are useful to themselves, because, according to F. Alvares, the time of humiliation and contempt is for them the time of merit. Hence, Jesus Christ calls his disciples happy when they shall be reviled and persecuted. "Blessed are ye when they shall revile you and persecute you." (Matt. v. 11.) Hence, the saints have always desired to be despised as Jesus Christ has been despised. The meek are useful to others; because, as the same St. Chrysostom says, there is nothing better calculated to draw others to God, than to see a Christian meek and cheerful when he receives an injury or an, insult. ” Nihil ita conciliat Domino familiares ut quod ilium vident mansuetudine jucundum." The reason is, because virtue is known by being tried; and, as gold is tried by fire, so the meekness of men is proved by humiliation. “Gold and silver are tried in the fire, but acceptable men in the furnace of humiliation. ” (Eccl. ii. 5.) ” My spikenard, ” says the spouse in the Canticles, “sent forth the odour thereof" (i. 11.) The spikenard is an odoriferous plant, but diffuses its odours only when, it is torn and bruised. In this passage the inspired writer gives us to understand, that a man cannot be said to be meek unless he is known to send forth the odour of his meekness by bearing injuries and insults in peace and without anger. God wishes us to be meek even towards ourselves. When a person commits a fault, God certainly wishes him to humble himself, to be sorry for his sin, and to purpose never to fall into it again but he does not wish him to be indignant with himself,
