es and schools. Children, servants and
the youth should be humbly obedient to parents, superiors and the
aged. On the other hand, it is for those in the higher stations of
life who serve their inferiors, even the lowest. If all men so
observed this virtue the world would be full of good works. For it is
impossible that humility should do evil. It is profitable and
pleasant to all men.

17. By this virtue, true saints and Christians can better be known
than by monastic seclusion and holiness. It requires no great effort
to wear a gray cowl. It is not even such a great trial to lie on the
ground at night and to arise at midnight; scoundrels, thieves, and
murderers must often do the same. But to wear and hold fast to this
angelic garment, humility--this the world is not so willing to accept
as monasticism and its works. And thus it comes to pass that flesh
and blood do not strive after this holy life. Each man seeks an easy
life, in which he can live to himself and need serve no one nor
suffer anything at the hands of others; just as the monks have sought
and chosen.

18. Peter adds to this admonition the reason: "For God resisteth the
proud, but giveth grace to the humble." As I have said above, he
strives to show the earnestness of God's command. The command is
accompanied by a threat. He does not simply say, God punishes the
proud, or God is hostile to them; but he "resisteth" them, he sets
himself against them. Now, what is the pride of all men toward God?
Not so much as a poor, empty bubble. Their pride puffs itself up and
distends itself as though it would storm the sky and contend against
the lightning and thunder, that can shatter heaven and earth. What
can the combined might of all creatures accomplish if God oppose
himself thereto? And how does a miserable man, whose heart is
overwhelmed by a small pestilence, rise against the majesty of heaven
which can, any moment, cast him down into the abyss? What are earth
and ashes proud of? says Sirach, 10, 9.

19. Is it not enough and more than enough that other sin and
disobedience are laid to our account, by which we anger God and merit
heavy punishment, without our trying further to provoke him with our
pride and haughtiness, so that he must arise in his majesty and
resist us? With other sins he can have patience, that he may exhort
and incite us to repentance. But if, in hardened impenitence, we defy
and oppose him, he cannot but rise up against us. Who is there t