and sleep without either affrightments or any apprehension of dishonour done to their persons or their religion! Every man is not armed for all sudden arrests of passions. Few men have cast such fetters upon their lusts, and have their passions in so strict confinement, that they may not be overrun with a midnight flood or an unlooked-for inundation. He that does not start, when he is smitten suddenly, is a constant person. And that is it which I intend in this instance; that he is a perfect man, and well-grown in grace, who hath so habitual a resolution, and so unhasty and wary a spirit, as that he decrees upon no act, before he hath considered maturely, and changed the sudden occasion into a sober counsel. David, by chance, spied Bathsheba washing herself; and, being surprised, gave his heart away, before he could consider; and when it was once gone, it was hard to recover it: and sometimes a man is betrayed by a sudden opportunity, and all things fitted for his sin ready at the door; the act stands in all its dress, and will not stay for an answer; and inconsideration is the defence and guard of the sin, and makes that his conscience can the more easily swallow it: what shall the man do then? Unless he be strong by his old strengths, by a great grace, by an habitual virtue, and a sober unmoved spirit, he falls and dies the death, and hath no new strengths, but such as are to be employed for his recovery; none for his present guard, unless upon the old stock, and if he be a wellgrown Christian.

These are the parts, acts, and offices of our growing in grace; and yet I have sometimes called them signs: but they are signs, as eating and drinking are signs of life; they are signs so as also they are parts of life; and these are parts of our growth in grace, so that a man can grow in grace to no other purpose but to these or the like improvements.

Concerning which I have a caution or two to interpose. 1. The growth of grace is to be estimated as other moral things are, not according to the growth of things natural. Grace does not grow by observation, and a continual efflux, and a constant proportion; and a man cannot call himself to an account for the growth of every day, or week, or month: but, in the greater portions of our life, in which we have had many occasions and instances to exercise and improve our virtues, we may call ourselves to account; but it is a

snare to our consciences to be examined in the growth of grace in every short revolution of solemn duty, as against every communion or great festival.

2. Growth in grace is not always to be discerned, either in single instances or in single graces. Not in single instances: for every time we are to exercise a virtue, we are not in the same natural dispositions, nor do we meet with the same circumstances; and it is not always necessary that the next act should be more earnest and intense than the former : all single acts are to be done after the manner of men, and, therefore, are not always capable of increasing, and they have their times, beyond which they cannot easily swell; and, therefore, if it be a good act and zealous, it may proceed from a well-grown grace; and yet a younger and weaker person may do some acts as great and as religious as it. But neither do single graces always afford a regular and certain judgment in this affair. For some persons, at the first, had rather die than be unchaste or perjured; and "greater love than this no man hath, that he lay down his life" for God: he cannot easily grow in the substance of that act; and if other persons, or himself, in process of time, do it more cheerfully or with fewer fears, it is not always a sign of a greater grace, but sometimes of greater collateral assistances, or a better habit of body, or more fortunate circumstances: for he that goes to the block trembling for Christ, and yet endures his death certainly, and endures his trembling too, and runs through all his infirmities and the bigger temptations, looks not so well many times in the eyes of men, but suffers more for God, than those confident martyrs that courted death in the primitive church; and, therefore, may be much dearer in the eyes of God. But that which I say in this particular, is, that a smallness in one is not an argument of the imperfection of the whole estate: because God does not always give to every man occasions to exercise, and, therefore, not to improve, every grace; and the passive virtues of a Christian are not be expected to grow so fast in prosperous as in suffering Christians. But in this case we are to take accounts of ourselves by the improvement of those graces, which God makes to happen often in our lives; such as are charity and temperance in young men; liberality and religion in aged persons; ingenuity and humility in

scholars; justice in merchants and artificers; forgiveness of injuries in great men and persons tempted by law-suits: for since virtues grow like other moral habits, by use, diligence, and assiduity,—there where God hath appointed our work and our instances, there we must consider concerning our growth in grace; in other things we are but beginners. But it is not likely that God will try us concerning degrees hereafter, in such things, of which, in this world, he was sparing to give us opportunities.

3. Be careful to observe that these rules are not all to be understood negatively, but positively and affirmatively: that is, that a man may conclude that he is grown in grace, if he observes these characters in himself, which I have here discoursed of; but he must not conclude negatively, that he is not grown in grace, if he cannot observe such signal testimonies: for sometimes God covers the graces of his servants, and hides the beauty of his tabernacle with goat's hair and the skins of beasts, that he may rather suffer them to want present comfort than the grace of humility. For it is not necessary to preserve the gaieties and their spiritual pleasures; but if their humility fails (which may easily be under the sunshine of conspicuous and illustrious graces), their virtues and themselves perish in a sad declension. But sometimes men have not skill to make a judgment; and all this discourse seems too artificial to be tried by, in the hearty purposes of religion. Sometimes they let pass much of their life, even of their better days, without observance of particulars; sometimes their cases of conscience are intricate, or allayed with unavoidable infirmities; sometimes they are so uninstructed in the more secret parts of religion, and there are so many illusions and accidental miscarriages, that if we shall conclude negatively in the present question, we may produce scruples infinite, but understand nothing more of our estate, and do much less of our duty.

4. In considering concerning our growth in grace, let us take more care to consider matters that concern justice and charity, than that concern the virtue of religion; because in this there may be much, in the other there cannot easily be any, illusion and cozenage. That is a good religion that believes, and trusts, and hopes in God, through Jesus

Christ, and for his sake does all justice and all charity that he can; and our blessed Lord gives no other description of 'love' to God, but obedience and keeping his commandments.' Justice and charity are like the matter, religion is the form, of Christianity: but although the form be more noble and the principle of life, yet it is less discernible, less material, and less sensible; and we judge concerning the form by the matter, and by material accidents, and by actions: and so we must of our religion, that is, of our love to God, and of the efficacy of our prayers, and the usefulness of our fastings; we must make our judgments by the more material parts of our duty, that is, by sobriety, and by justice, and by charity.

I am much prevented in my intention for the perfecting of this so very material consideration: I shall therefore only tell you, that to these parts and actions of a good life, or of our growth in grace, some have added some accidental considerations, which are rather signs than parts of it. Such are: 1. To praise all good things, and to study to imitate what we praise. 2. To be impatient that any man should excel us; not out of envy to the person, but of noble emulation to the excellency. For so Themistocles could not sleep, after the great victory at Marathon purchased by Miltiades, till he had made himself illustrious by equal services to his country. 3. The bearing of sickness patiently, and ever with improvement, and the addition of some excellent principle, and the firm pursuing it. 4. Great devotion, and much delight in our prayers. 5. Frequent inspirations, and often whispers, of the Spirit of God, prompting us to devotion and obedience; especially if we add to this a constant and ready obedience to all those holy invitations. 6. Offering peace to them that have injured me, and the abating of the circumstances of honour or of right, when either justice or charity is concerned in it. 7. Love to the brethren. 8. To behold our companions, or our inferiors, full of honour and fortune; and if we sit still at home and murmur not, or if we can rejoice both in their honour and our own quiet, that is a fair work of a good man. And now, 9. After all this, I will not trouble you with reckoning a freedom from being tempted, not only from being overcome but from being tried: for though that

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be a rare felicity, and hath in it much safety; yet it hath less honour, and fewer instances of virtue, unless it proceed from a confirmed and heroical grace; which is indeed a little image of heaven and of a celestial charity, and never happens signally to any, but to old and very eminent persons. 10. But some also add an excellent habit of body and material passions, such as are chaste and virtuous dreams; and suppose, that, as a disease abuses the fancy, and a vice does prejudice it, so may an excellent virtue of the soul smooth and calcine the body, and make it serve perfectly, and without rebellious indispositions. 11. Others are in love with Mary Magdalen's tears, and fancy the hard knees of St. James, and the sore eyes of St. Peter, and the very recreations of St. John; "Proh! quam virtute præditos omnia decent!" thinking "all things become a good man," even his gestures and little incuriosities. And though this may proceed from a great love of virtue, yet because some men do thus much and no more, and this is to be attributed to the lustre of virtue, which shines a little through a man's eyelids, though he perversely winks against the light; yet (as the former of these two is too metaphysical, so is the latter too fantastical), he, that, by the foregoing material parts and proper significations of a growing grace, does not understand his own condition, must be content to work on still 'super totam materiam,' without considerations of particulars; he must pray earnestly and watch diligently, and consult with prudent guides, and ask of God great measures of his Spirit, and "hunger and thirst after righteousness:" for he that does so, shall certainly "be satisfied." And if he understands not his present good condition, yet if he be not wanting in the downright endeavours of piety, and in hearty purposes, he shall then find that he is grown in grace, when he springs up in the resurrection of the just, and shall be ingrafted upon a tree of paradise, which beareth fruit for ever, glory to God, rejoicing to saints and angels, and eternal felicity to his own pious, though undiscerning soul. "Prima sequentem, honestum est in secundis aut tertiis consistere."

a Cicero.