his joy is at hand to refresh him when he list, for he cares not so he may serve God; and if you make him poor here, he is rich there, and he counts that to be his proper service, his work, his recreation, and reward.

3. But because in the course of holy living, although the duty be regular and constant, yet the sensible relishes and the flowerings of affection, the zeal and the visible expressions, do not always make the same emission; but sometimes by design, sometimes by order, and sometimes by affection, we are more busy, more entire, and more intent upon the actions of religion in such cases we are to judge of our growth in grace, if after every interval of extraordinary piety, the next return be more devout, and more affectionate ;-the labour be more cheerful and more active, and if religion returns oftener, and stays longer in the same expressions, and leaves more satisfaction upon the spirit. Are your communions more frequent? and, when they are, do you approach nearer to God? Have you made firmer resolutions, and entertained more hearty purposes of amendment? Do you love God more dutifully, and your neighbour with a greater charity? Do you not so easily return to the world as formerly? Are not you glad when the thing is done? Do you go to your secular accounts with a more warned affection than before? If you communicate well, it is certain that you will still do it better; if you do not communicate well, every opportunity of doing it is but a new trouble, easily excused, readily omitted; done because it is necessary, but not because we love it; and we shall find that such persons, in their old age, do it worst of all. And it was observed by a Spanish confessor, who was also a famous preacher, that in persons not very religious, the confessions, which they made upon their death-bed, were the coldest, the most imperfect, and with less contrition than all that he had observed them to make in many years before. For so the canes of Egypt, when they newly arise from their bed of mud and slime of Nilus, start up into an equal and continual length, and are interrupted but with few knots, and are strong and beauteous, with great distances and intervals; but when they are grown to their full length, they lessen into the point of a pyramid, and multiply their knots and joints, interrupting the fineness and smoothness of its body; so are

the steps and declensions of him that does not grow in grace. At first, when he springs up from his impurity by the waters of baptism and repentance, he grows straight and strong, and suffers but few interruptions of piety; and his constant courses of religion are but rarely intermitted, till they ascend up to a full age, or towards the ends of their life; then they are weak, and their devotions often intermitted, and their breaches are frequent, and they seek excuses, and labour for dispensations, and love God and religion less and less, till their old age, instead of a crown of their virtue and perseverance, ends in levity and unprofitable courses; light and useless as the tufted feathers upon the cane, every wind can play with it and abuse it, but no man can make it useful. When, therefore, our piety interrupts its greater and more solemn expressions, and, upon the return of the greater offices and bigger solemnities, we find them to come upon our spirits like the wave of a tide, which retired only because it was natural so to do, and yet came farther upon the strand at the next rolling; when every new confession, every succeeding communion, every time of separation, for more solemn and intense prayer is better spent, and more affectionate, leaving a greater relish upon the spirit, and possessing greater portions of our affections, our reason, and our choice; then we may give God thanks, who hath given us more grace to use that grace, and a blessing to endeavour our duty, and a blessing upon our endeavour.

But

4. To discern our growth in grace, we must inquire concerning our passions, whether they be mortified and quiet, complying with our ends of virtue, and under command ;-for since the passions are the matter of virtue and vice respectively, he that hath brought into his power all the strengths of the enemy, and the forts from whence he did infest him, he only hath secured his holy walking with God. because this thing is never perfectly done, and yet must always be doing, grace grows according as we have finished our portions of this work. And in this we must not only inquire concerning our passions, whether they be sinful and habitually prevalent, for if they be, we are not in the state of grace; but whether they return upon us in violences and undecencies, in transportation, and unreasonable and imprudent expressions; for although a good man may be incident to

a violent passion, and that without sin, yet a perfect man is not; a well-grown Christian hath seldom such sufferings. To suffer such things sometimes may stand with the being of virtue, but not with its security; for if passions range up and down, and transport us frequently and violently, we may keep in our forts and in our dwellings; but our enemy is master of the field, and our virtues are restrained, and apt to be starved, and will not hold out long. A good man may be spotted with a violence, but a wise man will not; and he that does not add wisdom to his virtue, the knowledge of Jesus Christ to his virtuous habits, will be a good man but till a storm come. But, beyond this, inquire after the state of your passions in actions of religion. Some men fast to mortify their lust, and their fasting makes them peevish; some reprove a vice, but they do it with much impatience; some charitably give excellent counsel, but they do that, also, with a pompous and proud spirit; and passion, being driven from open hostilities, is forced to march along in the retinue and troops of virtue. And, although this be rather a deception and a cozenage than an imperfection, and supposes a state of sin, rather than an imperfect grace; yet, because it tacitly and secretly creeps along among the circumstances of pious actions, as it spoils a virtue in some, so it lessens it in others, and, therefore, is considerable, also, in this question.

And, although no man must take accounts of his being in or out of the state of grace, by his being dispassionate, and free from all the assaults of passion; yet, as to the securing his being in the state of grace, he must provide that he be not a slave of passion: so, to declare his growth in grace, he must be sure to take the measures of his affections, and see that they be lessened, more apt to be suppressed; not breaking out to inconvenience and imprudences; not rifling our spirit, and drawing us from our usual and more sober tempers. Try, therefore, if your fear be turned into caution; your lust, into chaste friendships; your imperious spirit, into prudent government; your revenge, into justice; your anger, into charity; and your peevishness and rage, into silence and suppression of language. Is our ambition changed into virtuous and noble thoughts? Can we emulate without envy? Is our covetousness lessened into good husbandry,

and mingled with alms, that we may certainly discern the love of money to be gone? Do we leave to despise our inferiors? and can we willingly endure to admit him that excels us in any gift or grace whatsoever, and to commend it without abatement, and mingling allays with the commendation, and disparagements to the man? If we be arrived but thus far, it is well, and we must go farther. But we use to think that all disaffections of the body are removed, if they be changed into the more tolerable, although we have not an athletic health, or the strength of porters or wrestlers. For, although it be felicity to be quit of all passion that may be sinful or violent, and part of the happiness of heaven shall consist in that freedom; yet our growth in grace consists in the remission and lessening of our passions: only he that is incontinent in his lust, or in his anger; in his desires of money, or of honour; in his revenge, or in his fear; in his joys, or in his sorrows; that man is not grown at all in the grace and knowledge of our Lord Jesus Christ. This only in the scrutiny and consequent judgment concerning our passions, it will concern the curiosity of our care to watch against passions in the reflex act, against pride or lust; complacency and peevishness attending upon virtue. For he was noted for a vain person, who, being overjoyed for the cure (as he thought) of his pride, cried out to his wife: "Cerne, Dionysia, deposui fastum;" "Behold, I have laid aside all my pride:" and of that very dream the silly man thought he had reason to boast; but considered not that it was an act of pride and levity besides. If thou hast given a noble present to thy friend; if thou hast rejected the unjust desire of thy prince; if thou hast endured thirst and hunger for religion or continence; if thou hast refused an offer like that which was made to Joseph; sit down and rest in thy good conscience, and do not please thyself in opinions and fantastic noises abroad; and do not despise him that did not do so, as thou hast done, and reprove no man with an upbraiding circumstance; for it will give thee but an ill return, and a contemptible reward, if thou shalt overlay thy infant virtue, or drown it with a flood of breast-milk.

SERMON XV.

PART II.

5. He is well grown in or towards the state of grace, who is more patient of a sharp reproof than of a secret flattery. For a reprehension contains so much mortification to the pride and complacencies of a man, is so great an affront to an easy and undisturbed person, is so empty of pleasure and so full of profit, that he must needs love virtue in a great degree, who can take in that which only serves her end, and is displeasant to himself and all his gaieties. A severe reprehender of another's vice comes dressed like Jacob, when he went to cozen his brother of the blessing; his outside is "rough and hairy," but " the voice is Jacob's voice:" rough hands and a healthful language get the blessing, even against the will of him that shall feel it; but he that is patient and even, not apt to excuse his fault, that is less apt to anger, or to scorn him that snatches him rudely from the flames of hell, he is virtue's confessor, and suffers these lesser stripes for that interest, which will end in spiritual and eternal benedictions.

They who are furious against their monitors, are incorrigible; but it is one degree of meekness to suffer discipline; and a meek man cannot easily be an ill man, especially in the present instance; he appears, at least, to have a healthful constitution; he hath good flesh to heal; his spirit is capable of medicine; and that man can never be despaired of, who hath a disposition so near his health as to improve all physic, and whose nature is relieved from every good accident from without. But that which I observe is, that this is not only a good disposition towards repentance and restitution, but is a sign of growth in grace, according as it becomes natural, easy, and habitual. Some men chide themselves for all their misdemeanors, because they would be represented to the censures and opinions of other men with a fair character, and such as need not to be reproved: others, out of inconsideration, sleep in their own dark rooms, and, until the charity of a guide or of a friend draws the curtain, and lets in a beam of light, dream on, until the grave opens,