parts of it: such as, 1. to praise all good things, and to imitate what we praise: 2. to feel a noble emulation: 3. to bear sickness patiently, and to improve it: 4. devotion and delight in prayer: 5. whispers of God's Spirit, prompting us to obedience: 6. the offering of peace to those that have injured us, &c.: 7. love to the brethren: 8. not repining at the honors or fortune of others: 9. a freedom from temptation, &c.: 10. an excellent habit of body and of the material passions: 11. peculiar acts of devotion; but though these may proceed from a great love of virtue, yet because some men may do these and no more, they are not to be relied on: but we must be content to work on still. Conclusion. SERMON VII. OF GROWTH IN GRACE. 2 PETER, CHAP. III.-VERSE 18. But grow in grace, and in the knowlege of the Lord Jesus Christ, to whom be glory both now and for ever. Amen. PART I. WHEN Christianity, like the day-spring from the east, with a new light, did not only enlighten the world, but amazed the minds of men, and entertained their curiosities, and seized on their warmer and more pregnant affections, it was no wonder, that whole nations were converted at a sermon, and multitudes were instantly professed, and their understandings followed their affections, and their wills followed their understandings, and they were convinced by miracle, and overcome by grace, and passionate with zeal, and wisely governed by their guides, and ravished with the sanctity of the doctrine, and the holiness of their examples. And this was not only their duty, but a great instance of providence, that by the great religion and piety of the first professors, Christianity might be firmly planted, and unshaken by scandal, and hardened by persecution; and that these first lights might be actual precedents for ever, and copies for us to transcribe in all descending ages of Christianity, that thither we might run to fetch oil to enkindle our extinguished lamps. But then piety was so universal, that it might well be enjoined by St. Paul, that if a brother walked disorderly,' the Christians should avoid his company: he for bade them not to accompany with the heathens that walked disorderly, for then a man must have gone out of the world;' but they were not to endure so much as to eat with,' or 'to salute a disorderly brother,' and ill-living Christian. But now, if we should observe this canon of St. Paul, and refuse to eat or to converse with a fornicator, or a drunkard, or a perjured person, or covetous, we must also go out of the world' for a pious or a holy person is now as rare as a disorderly Christian was at first; and as Christianity is multiplied every where in name and title, so it is destroyed in life, essence, and proper operation; and we have very great reason to fear, that Christ's name will serve us to no end but to upbraid our baseness, and his person only to be our judge, and his laws as so many bills of accusation, and his graces and helps offered us but as aggravations of our unworthiness, and our baptism but an occasion of vow-breach, and the holy communion but an act of hypocrisy, formality, or sacrilege, and all the promises of the gospel but as pleasant dreams, and the threatenings but as arts of affrightment. For Christianity lasted pure and zealous; it kept its rules, and observed its own laws for three hundred years, or thereabouts; so long the church remained a virgin; for so long they were warmed with their first fires, and kept under discipline by the rod of persecution: but it hath declined almost fourteen hundred years together; prosperity and pride, wantonness and great fortunes, ambition and interest, false doctrine on mistake and on design, the malice of the devil and the arts of all his instruments, the want of zeal and a weariness of spirit, filthy examples and a disreputation of piety and a strict life, seldom precedents and infinite discouragements have caused so infinite a declension of piety and holy living, that what Papirius Massonius, one of their own, said of the popes of Rome, In ́pontificibus nemo hodie sanctitatem requirit; optimi putantur, si vel leviter mali sint, vel minus boni quam cæteri mortales esse solent: " No man looks for holiness in the bishops of Rome; those are the best popes who are not extremely wicked :" the same is too true of the greatest part of Christians; men are excellent persons if they be not traitors, or adulterous, oppressors, or injurious, drunkards, or scandalous, if they be not as this publican,' as the vilest person with whom they converse. Nunc, si depositum non inficietur amicus, Juven. Sat. xiii. 60. He that is better than the dregs of his own age, whose religion is something above profaneness, and whose sobriety is a step or two from downright intemperance, whose discourse is not swearing, nor yet apt to edify, whose charity is set out in piety, and a gentle yearning and saying "God help," whose alms are contemptible, and his devotion infrequent; yet, as things are now, he is unus e millibus, "one of a thousand,” and he stands eminent and conspicuous in the valleys and lower grounds of the present piety; for a bank is a mountain on a level but what is rare and eminent in the manners of men this day, would have been scandalous, and have deserved the rod of an apostle, if it had been confronted with the fervors and rare devotion and religion of our fathers in the gospel. Men of old looked on themselves as they stood by the examples and precedents of martyrs, and compared their piety to the life of St. Paul, and estimated their zeal by flames of the Boanerges, St. James and his brother; and the bishops were thought reprovable, as they fell short of the ordinary govern-. ment of St. Peter and St. John; and the assemblies of Christians were so holy, that every meeting had religion enough to hallow a house, and convert it to a church; and every day of feasting was a communion, and every fasting-day was a day of repentance and alms, and every day of thanksgiving was a day of joy and alms; and religion began all their actions, and prayer consecrated them, and they ended in charity, and were not polluted with design: they despised the world heartily, and pursued after heaven greedily; they knew no ends but to serve God, and to be saved; and had no designs on their neighbors, but to lead them to God and to felicity; till Satan, full of envy to see such excellent days, mingled covetousness and ambition within the throngs and conventions of the church, and a vice crept into an office; and then the mutual confidence grew less, and so charity was lessened; and heresies crept in, and then faith began to be sullied; and pride crept in, and then men snatched at offices, not for the work, but for the dignity; and then they served themselves more than God and the church; till at last it came to that pass where now it is, that the clergy live lives no better than the laity, and the laity are stooped to imitate the evil customs of strangers and enemies of Christianity; so that we should think religion in a good condition, if that men did offer up to God but the actions of an ordinary, even, and just life, without the scandal and allays of a great impiety. But because such is the nature of things, that either they grow towards perfection, or decline towards dissolution; there is no proper way to secure it but by setting its growth forward: for religion hath no station or natural periods; if it does not grow better, it grows much worse; not that it always returns the man into scandalous sins, but that it establishes and fixes him in a state of indifference and lukewarmness; and he is more averse to a state of improvement, and dies in an incurious, ignorant, and unrelenting condition. But grow in grace :'-That is the remedy, and that would make us all wise and happy, blessed in this world, and sure of heaven concerning which, we are to consider, first, what the state of grace is, into which every one of us must be entered, that we may 'grow' in it: secondly, the proper parts, acts, and offices of growing in grace:' thirdly, the signs, consequences, and proper significations, by which if we cannot perceive the growing,' yet afterwards we may perceive that we are grown,' and so judge of the state of our duty, and concerning our final condition of being saved. 6 1. Concerning the state of grace, I consider that no man can be said to be in the state of grace, who retains an affection to any one sin. The state of pardon and the Divine favor begins at the first instance of anger against our crimes, when we leave our fondnesses and kind opinions, when we excuse them not, and will not endure their shame, when we feel the smarts of any of their evil consequents: for he that is a perfect lover of sin, and is sealed up to a reprobate sense, endures all that sin brings along with it; and is reconciled to all its mischiefs: he can suffer the sickness of his own drunkenness, and yet call it pleasure; he can wait like a slave to serve his lust, and yet |