discovered a bale of dice, a box of perfumes, and the picture of his fair mistress. Carisianus walked in his gown in the feast of Saturn, and, when all Rome was let loose in wantonness, he put on the long robe of a senator, and a severe person; and yet nothing was more lascivious than he'. But the devil, pride, prevails sometimes upon the spirit of lust. Humility neither directly, nor by consequence, seeks for praise, and suffers it not to rest upon its own pavement, but reflects it all upon God, and receives all lessenings and instruments of affront and disgrace, that mingle not with sin or indecencies, more willingly than panegyrics. When others have their desires, thou not thine; the sayings of another are esteemed, thine slighted; others ask and obtain, thou beggest and art refused; they are cried up, thou disgraced and hissed at; and, while they are employed, thou art laid by, as fit for nothing; or an unworthy person commands thee, and rules thee like a tyrant; he reproves thee, suspects thee, reviles thee: canst thou bear this sweetly, and entertain the usage as thy just portion, and as an accident most fit and proper to thy person and condition? Dost thou not raise theatres to thyself, and take delight in the suppletories of thy own good opinion, and the flatteries of such whom thou endearest to thee, that their praising thee should heal the wounds of thine honour by an imaginary and fantastic restitution? He that is not content and patient in affronts, hath not yet learned humility of the holy Jesus.

8. Thirdly, As Christ's humble man is content in affronts, and not greedy of praise; so, when it is presented to him, he takes no contentment in it: and, if it be easy to want praise when it is denied, yet it is harder not to be delighted with it when it is offered. But there is much reason that we should put restraints upon ourselves, lest, if we be praised without desert, we find a greater judgment of God"; or, if we have done well, and received praise for it, we lose all our reward, which God hath deposited for them that "receive" not "their good things in this life." For "as silver is tried in

1 Nil lascivius est Carisiano;

In Saturnalibus ambulat togatus. — Mart.

m Tantâ enim consideratione trepidat (David,) nè aut de his in quibus laudatur, et non sunt, majus Dei judicium inveniat; aut de his in quibus laudatur, et sunt, competens præmium perdat. —S. Greg.

the melter, and gold in the crucible, so is a man tried by the mouth of him that praises him :" that is, he is either clarified from his dross, by looking upon the praise as a homily to teach, and an instrument to invite his duty; or else, if he be already pure, he is consolidated, strengthened in the sobriety of his spirit, and retires himself closer into the strengths and securities of humility. Nay, this step of humility uses, in very holy persons, to be enlarged to a delight in affronts and disreputation in the world. "Now I begin to be Christ's disciple," said Ignatius the Martyr, when, in his journey to Rome, he suffered perpetual revilings and abuse. St. Paul rejoiced in his infirmities and reproach:" and all the apostles at Jerusalem went from the tribunal, “rejoicing that they were esteemed worthy to suffer shame for the name of Jesus"." This is an excellent condition and degree of humility. But I choose to add one that is less, but, in all persons, necessary.

9. Fourthly:" Christ's humble man is careful never to speak any thing that may redound to his own praise," unless it be with a design of charity or duty, that either God's glory, or the profit of his neighbour, be concerned in it; but never speaking with a design to be esteemed learned or honourable. St. Arsenius had been tutor to three Cæsars, Theodosius, Arcadius, and Honorius; but afterwards, when he became religious, no word escaped him that might represent and tell of his former greatness: and it is observable, concerning St. Jerome, that although he was of noble extraction, yet, in all his own writings, there is not the smallest intimation of it. This I desire to be understood only to the sense and purposes of humility, and that we have no designs of vanity and fancy in speaking learnedly, or recounting our exterior advantges: but if either the profit of our brother, or the glory of God; if either there be piety or charity in the design, it is lawful to publish all those excellences with which God hath distinguished us from others. The young marquess of Castilion, being to do public exercise in his course of philosophy, made it a case of conscience whether he were bound to dispute his best, fearing lest vanity might transport him in the midst of those praises, which his col

D Acts, v. 41.

legiates might give him. It was an excellent consideration in the young gentleman: but, in actions civil and humane, since the danger is not so immediate, and a little complacency, becoming the instrument of virtue, and encouragement of studies, may, with like care, be referred to God, as the giver, and celebrate his praises; he might, with more safety, have done his utmost, it being, in some sense, a duty to encourage others, to give account of our graces and our labours, and all the appendant vanity may quickly be suppressed. A good name may give us opportunity of persuading others to their duty, especially in an age in which men choose their doctrines by the men that preach them: and St. Paul used his liberty when he was zealous for his Corinthian disciples, but restrained himself when it began to make reflections upon his own spirit. But although a good name be necessary, and in order to such good ends whither it may serve, it is lawful to desire it; yet a great name, and a pompous honour, and secular greatness, hath more danger in it to ourselves, than, ordinarily, it can have of benefit to others; and although a man may use the greatest honours to the greatest purposes, yet ordinary persons may not safely desire them; because it will be found very hard to have such mysterious and abstracted considerations, as to separate all our proper interest from the public end. To which I add this consideration, That the contempt of honour, and the instant pursuit of humility, is more effective of the ghostly benefit of others, than honours and great dignities can be, unless it be rarely and very accidentally.

10. `If we need any new incentives to the practice of this grace, I can say no more, but that humility is truth, and pride is a lie; that the one glorifies God, the other dishonours him; humility makes men like angels, pride makes angels to become devils; that pride is folly, humility is the temper of a holy spirit and excellent wisdom; that humility is the way to glory, pride to ruin and confusion: humility makes saints on earth, pride undoes them : humility beatifies the saints in heaven, and “ the elders throw their crowns at the foot of the throne;" pride disgraces a man among all the societies of earth: God loves one, and Satan solicits the cause of the other, and promotes his own interest in it most of all. And there is no one grace, in which Christ pro

pounded himself imitable so signally as in this of meekness and humility for the enforcing of which, he undertook the condition of a servant, and a life of poverty, and a death of disgrace; and washed the feet of his disciples, and even of Judas himself, that his action might be turned into a sermon, to preach this duty, and to make it as eternal as his own story.

THE PRAYER.

O holy and eternal Jesus, who wert pleased to lay aside the glories and incomprehensible majesty, which clothed thy infinity from before the beginning of creatures, and didst put on a cloud upon thy brightness, and wert invested with the impure and imperfect broken robe of human nature, and didst abate those splendors which broke through the veil, commanding devils not to publish thee, and men not to proclaim thy excellences, and the apostles not to reveal those glories of thine, which they discovered encircling thee, upon Mount Tabor, in thy transfiguration, and didst, by perpetual homilies, and symbolical mysterious actions, as with deep characters, engrave humility into the spirits of thy disciples, and the discipline of Christianity; teach us to approach near to these, thy glories, which thou hast so covered with a cloud, that we might, without amazement, behold thy excellences; make us to imitate thy gracious condescensions; take from us all vanity and fantastic complacencies in our own persons or actions; and, when there arises a reputation consequent to the performance of any part of our duty, make us to reflect the glory upon thee, suffering nothing to adhere to our own spirits but shame at our own imperfection, and thankfulness to thee for all thy assistances: let us never seek the praise of men from unhandsome actions, from flatteries and unworthy discourses, nor entertain the praise with delight, though it proceed from better principles; but fear and tremble, lest we deserve punishment, or lose a reward, which thou hast deposited for all them that seek thy glory, and despise their own, that they may imitate the example of their Lord. Thou, O Lord, didst triumph over sin and death; subdue, also, my proud

understanding, and my prouder affections, and bring me under thy yoke; that I may do thy work, and obey my superiors, and be a servant of all my brethren in their necessities, and esteem myself inferior to all men by a deep sense of my own unworthiness, and in all things may obey thy laws, and conform to thy precedents, and enter into thine inheritance, O holy and eternal Jesus. Amen.

DISCOURSE XIX.

Of the Institution and Reception of the holy Sacrament of the Lord's Supper.

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1. As the sun, among the stars, and man, among the sublunary creatures, is the most eminent and noble, the prince of the inferiors, and their measure, or their guide: so is this action, among all the instances of religion; it is the most perfect and consummate, it is an union of mysteries, and a consolidation of duties; it joins God and man, and confederates all the societies of men in mutual complexions, and the entertainments of an excellent charity; it actually performs all that could be necessary for man, and it presents to man as great a thing as God could give; for it is impossible any thing should be greater than himself. And when God gave his Son to the world, it could not be but he should give us all things else and, therefore, this blessed sacrament is a consigning us to all felicities, because, after a mysterious and ineffable manner, we receive him, who is light and life, the fountain of grace, and the sanctifier of our secular comforts, and the author of holiness and glory. But as it was at first, so it hath been ever since; "Christ came into the world, and the world knew him not:" so Christ hath remained in the world, by the communications of this sacrament, and yet he is not rightly understood, and less truly valued. But Christ may say to us, as once to the woman of Samaria, "Woman, if thou didst know the gift of God, and who it is that speaks to thee, thou wouldst ask him :" so, if we were so wise, or so fortunate, to know the excellency of this gift of the Lord, it would fill us full of wonder and adoration, joy