virtues ; and we believe better of them, then we know by ourselves. This is that which the apostle faith, charity hopeth all things, believeth all things. Modesty becomes us in refpect of ourselves but charity bids us entertain a good opinion of others. You fee he gives to others the greatest advantage, and full allowance; but he takes no more to himfelf than is certainly due. Thus doth he practise according to his own rule, Rom. xii. 10. Be ye kindly affectioned with brotherly love, preferring one another. That is the first thing.

2. It is a word of encouragement: because we are wont to fay to new beginners and learners, well done; when it is only well begun. Thus God himfelf, in his goodnefs, and kindnefs towards us, for our encouragement doth own Job as a perfect and upright man, Job i. 8. and he faith it again, when he was traduced; and Satan belied him fee what Job faith of himself, Job ix. 20. tify myself, my own mouth fhall condemn me. the fecond.

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3. It is the force of his argument, and then it amounts to this; as you would prove yourselves good proficients, as you would make it appear that you are thofe that do grow and increase in goodnefs, do fo and fo. And then the notion that it affords us, is this; that the defign and intention of perfection fo far as it is attainable to human endeavour, is belonging to the ftate of goodness. The regenerate eftate doth not affign to its felf manner or matter, or fuch a growth; but tends to perfection; fo far as the principle of it doth require. And even those

thofe that die in peace, if they had lived longer in this state of probation and trial; undoubtedly they had made further improvement of that stock of grace that God had beftowed upon them. And upon this account, long life is a mercy; because of greater growth, fuller improvement, and more fervice. And that is the third account.

4. It is faid respectively, and in a contradiftinction. So we find him expreffing himself: perfect in contradiftinction to children and weaklings, fuch as are weak and imperfect. 1 Cor. iv. 10. there are weak and ftrong; and 1 Cor. iii. 1. there are those fpoken of that are spiritual, and those that are carnal. Perfect are thofe that are fpiritual, that have their fenfes fpiritually exercifed. And the weak, they are called fleshly or carnal: and he gives an instance of those that are carnal; they are these that are iniclinable to divifion, and to fay I am of Paul, and I am of Apollo, &c. when those that are spiritual are above all these things, and make no head or divifion; but look upon all as God's inftruments, and as thofe that indifferently belong to God; and to join a man's felf to any one of these as a head, is a piece of carnality, and not of spirituality. And it is a notion worth our obfervation; that it is not all perfection that is boifterous, and that makes a noise in the church of God; as here they did, one crying, I am of Paul; and another of Apollo: I am of Cephas, &c. are ye not carnal? &c. Thefe are weak perfons, and fuch who, the apostle faith, are not to be admitted to queftions and doubtful difputations. These are to be fed with milk, and not with strong meat; they

are

are not to be admitted to curious enquiries. And this is the fourth thing.

5. Perfection of the way, or means; and this belongs to all men. We are perfecting, 2 Cor. xiii. II. as the word is, which is the fame word which we have, Matt. iv. 21. where it is faid that the fons of Zebedee were mending their nets they were making up holes, and breaches that were found in their nets. And this is our perfection; to be mending our felves, and bringing our selves out of diftemper; to be repairing ourselves, by renewal and mortification, by affifting and helping one another. This is the perfection of the way, and this it is to be in the use of

means.

6. The perfection of our rule, and principles or ground, or end: fo we are perfect. For here we are as the apoftle, ftriving, if that by any means we may attain unto perfection. This every man fhould have in his eye, at this he fhould aim, this should be his end and defign, to press towards the mark of the high calling of God in Chrift Jefus. And this is perfection, becaufe we have the right end in our eye.

7. There is perfection of the difpofition and intention of mind, viz. fincere and honeft meaning and this every body must have, or he is no body in religion; and fincerity of heart, uprightness of foul, and true intention of mind, this is the beft of us, in this ftate.. In this doth religion greatly confift, that men do heartily and fincerely intend, mind, and mean God, goodness, righteousness and truth, and are able to make it out, that their religion is not fubfervient to worldly ends and purposes: for

this is foul and fhameful, a great facrilege and profanation of God, and holy things; to name God, and to mean the world; to pretend confcience, and to have our designs; to engage our felves in a way of religion to gain credit, for worldly purposes. No, God and religion are things too holy, and facred, to serve any other ends or purposes than the honour. of God, and the fanctifying of our fouls here, and faving them hereafter and whofoever names these, upon any other purpose, he is a facrilegious person, and a prophaner of things that are holy. And this is the account that I now give you; that though he had denied perfection before, yet here he doth admit it. Now for the words read unto you, I gather up. the fubftance of them in these four propofitions.

1. There is that in religion, which is necessary and determined, fixt and immutable, clear and perfpicuous; about which they who are of growth, and proficiency in religion, do not differ. As many as are perfect, are thus minded.

2. There is also that in religion which is not fo clear, plain, and evident; about which it may happen that they may be otherwife minded; that is, otherwife one than another; or otherwise than they should be; or otherwife than the truth is. If any be otherwife minded, i. e. in other matters, they may be otherwife one than another; otherwife than the truth; otherwife than they ought to be. That is the fecond.

3. There is reafon to think, that God will bring out of particular miftakes, him that is right in the main. God fhall reveal even this unto you. For I do not look upon this as fpoken with the spirit of prophefy;

Prophefy; but spoken according to chriftian reafon. God fhall reveal in his time, i. e. there is reason to think that God will bring out of particular error and mistake, him that is right in the main.

4. They which agree in the main, but differ in fome particulars, ought neceffarily to hold together as if they were in all things agreed. They ought to walk by the fame rule: and to mind the fame things. They who agree in the main, though they differ in fome particulars, ought to own one another, and to hold together; and encourage one another to growth, progress, and proficiency; they are to unite themselves in heart, and good-will, in love and affection, as if there were no difference between them, but in all things agreed. For the main and principal things in religion, wherein the honour of God is concluded, this is fuch a ground and foundation of union, that matters of particular apprehenfion, ought not to make difference or feparation.

You see what useful matter lies before us; and all these four obfervations do lie plainly in the words. And if these things were well digefted and confidered, there would be a folid foundation laid for

peace and unity in the church of God; and men would agree in hearty love and good-will, and be mutually helpful one unto another; and no fuch thing as hatred or difpleafure found among them, one against another. And he that runs may read these things in the words; which being of fo great ufe and import for the edification of the church of Christ, I fhall speak to them severally only the two firft fhall run together.