with himself; for God is the author of nature, and the restorer of it. By the way I will obferve how little there is in many controverfies; if wife and temperate men had the managing of them; but when once there is fufpicion and jealoufy, these make and increase differences. This is in fhort all that I will fay, it is not poffible for any one that is a right believer not to depend on the grace of God; it is highly ingenuous for him to make all poffible acknowledgements, it becomes him to think that he owes all his hopes to the goodnefs of God, and that he stood in need of a divine trength for every new motion; yea to attribute every thing that is good to the grace of God.

But notwithstanding this, first we are to call upon one another, every body is to engage himself to excite all the powers of nature, to act according to reafon and to answer all principles of natural light and confcience; and this we are to do in compliance with grace.

And Secondly, We will by no means upon any pretence discourage any one that is in a disposition God-ward; for we are by fcripture warranted to tell men, that God doth not forfake men, till he be first forfaken of men, and that God will not refuse any one that comes unto him; but is a real friend to fouls, and doth delight in the converfion of finners, and doth his part toward the attaining of it; and this I have added to take off offence and fcandal, that fo no one may be mistaken. Men are not fo far to press the principles of God's creation, as to neglect the grace of God: nor fo far to depend on the

grace

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grace of God as to neglect the principles of God's creation. I put them in conjunction, and they agree as well together, as God doth with himself.

DISCOURSE XXIV.

The PRACTICE of those who are improved..

PHILIPPIA N ́S iii. 15.

Let as many of us therefore as be perfect, be thus minded and if in any thing ye be otherwife minded, God fhall reveal even this unto you.

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Et therefore as many of us as be perfect, be thus minded. But had he not denied perfection before, ver. 12. not as though I had already attained, either were already perfect: who doth he now fpeak of? Let as many as be perfect be thus minded, take an account of this in fix or seven particulars.

1. It is a fuppofition of charity; what he had before denied of himself he doth admit in respect of others. And indeed we feel our own infirmities, and know our own weakneffes, fhortnefs and imperfection; but we obferve other men's graces. The best of men know more by themselves, than by others. He finds how oft he is out of frame and temper, how oft he is indifpofed: but other perfons are known only by their excellencies, by their virtues;

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virtues; and we believe better of them, then we know by ourselves. This is that which the apoftle faith, charity hopeth all things, believeth all things. Modefty 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 practife 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.

and yet If I jufThat is,

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 state of goodness. 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 thofe

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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 that God had bestowed grace 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.

upon

4. It is faid refpectively, and in a contradiftinction. So we find him expreffing himfelf: perfect in contradiftinction to children and weaklings, fuch as are there are weak and imperfect. 1 Cor. iv. 10. weak and ftrong; and 1 Cor. iii. 1. there are those fpoken of that are spiritual, and thofe that are carnal. Perfect are thofe that are spiritual, that have their fenfes fpiritually exercifed. And the weak, they are called fleshly or carnal: and he gives an inftance of thofe that are carnal; they are these that are iniclinable to divifion, and to say 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 fpirituality. 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 ftrong meat; they

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

5. Perfection of the way, or means; and this be longs 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 felves 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 should have in his eye, at this he should aim, this fhould be his end and defign,, to prefs towards the mark of the high calling of God in Chrift Jefus. And this is perfection, because 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, goodnefs, rightcoufnefs and truth, and are able to make it out, that their religion is not fubfervient to worldly ends and purposes: for