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Dictates of Reason in endeavouring after these Virtues, or whether we look up to the Deity, and copy from the Perfection of his Nature; it is evident, that in both Cafes we follow the fame Virtues, though placed before us in a different View. For, fince our Notion of the Perfections of the Deity must be formed from fuch natural Notions of moral Perfection, as Reason and the Light of Nature can supply; whether we confider these Perfections as inherent in the Deity, and endeavour to copy after the First and Great Original, or whether we take our natural Notions of moral Virtue, as Principles and Rules of Religion, which ought to influence and direct our Lives, the Iffue will be the fame with refpect to our Practice. It is easier for Men, when once they have a Notion of a perfect righteous Being, to confider, in particular Cafes, what such a Being would do or approve, than to run up in an abftracted way of Reasoning to first Principles and Maxims for Direction. But which ever Way you take, the Inquiry is the same, namely, what is fit and reasonable to be done in this or that Cafe: And let the Method of Inquiry be what it will, the Judgment must be fuch as our prefent Share

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of Reason will enable us to make. therefore the Imitation of God is a Principle of Religion arifing from, and depending on, the right Use and Exercise of Reason, as much as any other whatever. And this may serve to fhew upon what Foundation the Imitation of God stands in Natural Religion, and how we may apply this Principle for our Direction in particular Cafes. It may fhew alfo what is to be understood by being perfect, as God is perfect: It is abfurd to aim at the Measure of his Perfection; but we are then, to all the Purposes of Life and Religion, perfect as He is perfect, when we do nothing but what He will approve : For to stand approved in the Eye of an Allperfect and Holy Being, is the true Perfection of every Creature. This is the Christian Excellency, as described by St. Paul in the Words once already quoted, and with which I fhall conclude this Difcourse, That we may stand perfect and complete in all the Will of God.

Y 2 DISCOURSE

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DISCOURSE XIV.

JOHN iii. 19.

This is the Condemnation, that Light is come into the World, and Men loved Darkness rather than Light, because their Deeds were evil.

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GAN being a reasonable Creature, and endued with Faculties to judge and chufe for himself in all Cafes, it is contrary to Na

ture to suppose, that there should

be any Thing abfolutely or neceffarily good to him; fince the Advantage to be drawn from any Thing whatever, depends on the right Ufe and Application of that Thing to its proper Ends and Purposes. Wholefome Food is good for the Sound, but if taken in undue

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undue Measure it grows into a Disease. Phyfic is proper for the Sick; but if the Patient will not fubmit to proper Regulations, that which might have been his Cure will certainly be his Destruction.

As it is with refpect to the Body, fo is it likewife with refpect to the Mind; there is no fuch thing as an abfolute or neceffary Cure for the Frailties and Infirmities of it, but the propereft Method for attaining that End must still depend on the proper Use and Application of it. The best Instructions are of no Ufe whilft not attended to; and the greateft Helps and Affiftances yield no Profit, as long as they are rejected and defpifed.

Were the Cafe otherwife, that is, were there any Syftem of Religion pretending, in virtue of fome uncontrolable Power, to make Men righteous, fuch a Syftem might be valued as a good Piece of Spiritual Mechanism; but it could never be confidered as a Rule of Virtue and Morality, fince the Operation of the Will being excluded, the Morality of all human Actions would be excluded with it.

And hence it follows, that the utmost that can be done, for us in Religion, is fo to inftruct. us, that we may not err for want of Know

ledge

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