ter-light of God in Chrift reconciling, fubject to reproof of the former light of God creating. The uses to be made of this are,

1. Let us live in the sense of our fallibility, being fubject to error, liable to mistake. 'Tis fafe to know where we are weak; the sense of it will make us lowly, temperate, cautious. Why should not fense of being subject to error, make us careful to establish a right throne of judgment in our fouls for fecurity against mistakes; as well as fense of weaknefs makes us watchful against miscarriages in practice? Is a lafting spot, that blemishes the foul's ex-. cellency, the apprehenfive part of the mind less than a tranfient act, a fingle irregularity in practice, and failure in conversation? Is a crooked principle less, than a step awry? Efpecially fince the understanding is the leading part of our fouls; and all that follows is according to the dictates of mind and understanding. And a good meaning may do harm, if grounded in ignorance and mistake, and not directed by judgment and discretion, as occafioning a falfe zeal, Rom. x. 2. A zeal of God, but not according to knowledge.

2. Although error be no where to be countenanced, yet it is not every where feverely to be challenged. Particular errors and misapprehenfions in fome things, is an incidency to uprightness of heart to honeft meaning. Yet the pure in heart have this advantage, from the principles of purity in them, that either their error is not grievous, or they will not long continue in it: for they have within them a principle of self-rectification and refinement.

'Tis a due from every christian to another, where mistaken, as well as overtaken in a fault, to be reftored in the spirit of meekness, Gaļ, vi. 1.

What

our Saviour faid of the woman, John viii. 7. may be rather faid in this cafe; he that is affured that he errs in nothing, let him fit in the chair and pafs the condemnatory fentence. Acts iii. 17. The apoftle fays, I wat that through ignorance ye did it : It could not be abfolute ignorance, but he makes the beft of it, how could they be ignorant concerning one who did so much good, whether he were an innocent perfon? 'Twas ignorant zeal, mistaken knowledge at least.

3. Even he that is in a good eftate has still work to do to free his understanding from ignorance and error to advance knowledge to a juft height, then to conform his life and practice to his rule and principle. We have not done our task, nor the work we have to do in the world, till we are wellinformed in point of judgment concerning right and wrong, true and false, good and evil till we are fuitably refined in fpirit, to relifh and tafte; and reformed in life, to do and practife. When this is done then let a man think of dying; but before he is made ripe for eternity, he is not naturalized in spirit and temper to the employment and fociety of that heavenly state.

4. The fenfe hereof should make us modeft and humble; preferve us from being peremptory and dogmatical; for there is in religion that which is not so necessary and immutable, clear and plain; in which good men may happen to be otherwise

minded, one than another, or otherwise than ought to be. If any be otherwife-minded.

III. There is reafon to think, that God will bring out of particular mistake, him that is right in the main. Gad fhall reveal even this unto him.

There is otherwife minded one than another: that wherein they differ one from another; wherein one thinks otherwise than others think; perhaps thinks otherwise than he should, or otherwise than is true. But where men are honeft in the main ; fincere and upright in the great points of faith, as is before expreffed; and as Heb. vi. 9. We are perfwaded better things of you, and things that accompany falvation. Where 'tis thus, God fhall reveal.

1. This is spoke reasonably, worthily, becomingly in refpect of God. Not as true only in a miraculous and extraordinary way; but as 'tis fit for us to think. and speak concerning God.

2. This is spoken hopefully, and charitably in refpect of men. Good men do not love an error, and therefore are not likely to live and die in it.

This is spoken becomingly with respect to God, and charitably with refpect to men: for I do not look upon the words as prophetical or extraordinary. The thing itself is likely and credible.

First, In respect of fomething on God's part.

Secondly, In refpect of fome thing on our part: And, Thirdly, In refpect of fomething on the part of truth. First, This is a thing likely and credible in refpect of fomething on God's part, and that for three reasons.

1. Because of God's relation to us; his difpofition towards us as his creatures and worshippers. God

is the father of our fpirits, and fo it is natural to him to guide our fpirits: he teacheth man knowledge: the infpiration of the almighty giveth understanding. The eyes of all things look up unto God for bodily food, mind and understanding look up to God for intellectual communications. God hath not the leaft care of that part of his creation which doth most refemble him. God hath appointed the material fun to enlighten the world of fenfitives, and there is nothing hid from the heat thereof, Pfal. xix. 1, 6. God intended by himself, to enlighten reasonable fouls. The fpirit of a man is the candle of the Lord. As we are the creatures of God, we are fure of this ; and as we are worshippers of God we shall be directed and affifted by him.

2. Because God hath fo declared and promised. The meek will be led in judgment; the meek will he teach his way, Pfal. xxv. 9. He fcorneth the corners, but giveth grace to the lowly, Prov. iii. 34. He refifteth the proud, and giveth grace to the humble, Jam. iv. 6. If any man will do his will, he shall know of the doctrine, John vii. 17. He will guide into all truth, John xvi. 13. The disciples of Chrift were his special inftruments to fpread the gospel, by immediate inspiration the fucceffive generations have it by their writings.

3. Because God begins with us, with intention to go on, if we be not perverfe and wilful if we give him not offence; if a provocation to him do not, ponere obicem, put a bar : as the murmuring of the Ifraelites in the wilderness, and their unbelief, obftructed and delayed their entrance into the promi

fed

fed land. 'Tis the account why Mofes himself might only fee Canaan, might not enter into it, Numb. xx. 12. 'Tis faid of our Saviour, that he could do no miracles there because of their unbelief, Mat. xiii. 58. And, that he had many things to fay, but they could not bear them then, John xvi. 12.

Now in the cafe supposed in the text, God had begun, yea he had done greater things: they were minded and resolved to press towards the mark, &c• The true effect of God's grace, and the fame goodnefs which moved God to begin will further engage him. God is not wanting in neceffaries; neither as to the beginning, nor as to the progress in goodnefs, neither to the beginning, nor increase, nor perfecting our faith, Phil. iii. 13.

'Tis therefore, for thefe reasons, likely and credible, that God will reveal it to them, if any be atherwife minded.

Secondly, This is likely and credible, in respect of fomething on our part. By truth already received, we have a double advantage for receiving more.

1. The way to the understanding which was obftructed, is opened, and,

2dly. The mind is brought into a disposition and preparation to receive all divine truth. The mifts and fogs of natural ignorance are dispelled: the faculty is initiated to its proper employment: the greatest difficulty is over, which is at the beginning. We are made readily receptive of any truth, being fanctified thereto, by truth already entertained. We hold the truth virtually implicitely in the preparation of our minds, which we do not actually know

when