4. No one then is so perfect in this life, as to be free from ignorance. Nor, secondly, from mistake, which indeed is almost an unavoidable consequence of it; seeing those who _know but in part_, are ever liable to err, touching the things which they know not. ’Tis true, the children of God do not mistake, as to the things essential to salvation. They do not _put darkness for light, or light for darkness_, neither _seek death in the error of their life_. For they are _taught of God_, and the way which he teaches them, the way of holiness is so plain, that _the wayfaring man, tho’ a fool, need not err therein_. But in things unessential to salvation, they do err, and that frequently. The best and wisest of men are frequently mistaken, even with regard to facts: believing those things not to have been, which really were, or those to have been done, which were not. Or suppose they are not mistaken as to the fact itself, they may be, with regard to its circumstances; believing them, or many of them, to have been quite different, from what in truth they were. And hence cannot but arise many farther mistakes. Hence they may believe either past or present actions, which were, or are evil, to be good; and such as were, or are good to be evil. Hence also they may judge, not according to truth, with regard to the characters of men: and that not only by supposing good men to be better, or wicked men to be worse than they are; but by believing them to have been, or to be good men, who were, or are very wicked: or, perhaps, those to have been, or to be wicked men, who were, or are holy and unreprovable. 5. Nay, with regard to the holy scriptures themselves, as careful as they are to avoid it, the best of men are liable to mistake, and do mistake day by day: especially, with respect to those parts thereof, which less immediately relate to practice. Hence even the children of God are not agreed, as to the interpretation of many places in holy writ: nor is their difference of opinion any proof that they are not the children of God on either side. But it is a proof, that we are no more to expect any living man, to be _infallible_ than to be _omniscient_.