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Modesty adorns other
virtues, and good things in a person; as blushing doth a comely
countenance [Cicero]. And
though many virtues, of which it is a very imperfect one, as some call it;
and as others, the keeper of other virtues, be more serviceable; yet none
is more graceful, in the eyes of others, than this maiden, and sweet
grace, modesty [Ambrose]. For
this, some have thought our Savior bare that singular affection to the
beloved disciple. And what a
lodestone it is to draw men’s affections, we all find in our own
experience; as being prone, in matters of comparison and controversy
between others, rather to favor the more modest, than the more able, or
more worthy either otherwise. Where it is, it covers many faults and inabilities from being
seen: and where they do appear, procures, sometimes, excuse, and always,
commiseration. It commends a
man not only for that which he hath, but often even for that which he hath
not. For as some by
arrogating to themselves something which they have not, or know not, give
others occasion to think them destitute of that which they have, or know
indeed; so others’ modesty in the things, which they have received,
procures unto them oftentimes, the opinion, from other men, of having that
which in truth they want. “Even
a fool, when he holdeth his peace,” which modesty will teach him to do,
“is accounted wise.” Prov.
xvii.28.
It is an odious thing to see men, deserving little, to arrogate much to
themselves: which yet is as usual, as for a windy stomach to swell; and
that specially, in vain confidence, and conceit of knowledge: whereas men
of understanding indeed, are more modestly minded. The former’s brain, by straitness of apprehension, can hold
but one thing at once: whereas, men of larger discourse so apprehend this
or that reason for or against a matter, as that at the same instant, other
things also offer themselves to their consideration, which may justly
occasion modest doubting about it. And
as an advised person by the reflection of his understanding, knows his
knowledge, so doth he his ignorance; as we see a shadow by the light about
it, without which, all would be black darkness.
So Menedemus was wont to say, that men coming to study in Athens,
were at first wise men; after that, very punies and ignorants: for that,
as leather vessels or bags, being empty, are stiff and hard; but being
filled with liquor, are soft and pliable: so is it with men commonly, as
they have less or more knowledge.
This tincture of virtue, as Diogenes calls it, though it be more useful
for the young, than old; and for women, than men, for the covering of
their infirmities, which through immodest boldness, irrespectiveness, and
want of fear of shame and reproof, in which modesty consists [Scaliger],
they proclaim to the world; yet is it necessary for all states, sexes, and
persons, at all times; whether alone or in company with others; whether
conversing with God or men. The
apostle testifies of himself, that he “served God amongst the Ephesians
in modesty of mind, and many tears,” Acts xx.19: giving therein an
ensample to all, how far they ought to put from them a secure, and
impudent heart, and countenance. And though that monster of men, Caligula, accounted it the
most commendable thing in his nature, that he was ashamed of nothing [Suetonius];
yet doth both nature and grace teach it to be a most odious thing for a
man to have a dog’s face, as the proverb is: or as the prophet speaks,
“a whore’s forehead, that refuses to be ashamed.”
Jer. iii.4.
It is pity any should speed so well, by mere boldness, without reason or
other defect, as many do: who become thereby of audacious, impudent,
having once broken the bounds of modesty [Cicero], specially to their
advantage. Towards men of
such foreheads the proverb must be put in practice, “A bold beggar must
have a bold nay-sayer.” It
was the unrighteous judge, that did that for the widow’s importunity,
Luke xviii.5, which conscience would have had him done for the goodness of
her cause, and poverty of her person.
Though to speak, as the thing is; to be overcome by importunity
argues not so properly injustice, in what case soever, as impotency of
mind to resist.
Peter and John with the other apostles prayed to the Lord “for boldness
in the speaking of his word,” Acts iv.29.
Many others also pray for boldness, as they did; but forget, that
they are not apostles, nor infallibly directed, as they were. Who, if they knew themselves aright, and how prone they are
to speak their own word instead of God'’, would rather pray for modesty
and advisedness, that they rush not upon the rock of error.
Besides, they so prayed in regard of the threatenings of
unbelievers, with whom they had to do.
But amongst brethren, and Christians, let us rather affect the
lamb'’ bleat, than the lion'’ roar.
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