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and Evil, and the Obligations confequent upon that Difference; it is from the fame Light that we find the moral Perfections to be poffeffed by the Deity in their utmost Beauty: So that the fame Reason and Nature, which holds forth to us the Rule of our Duty, holds forth also the perfect Example of it. Now, fince no Example is a good one, which does not teach the fame Doctrine with the Rule of Duty, and the Rule of Duty in this Cafe being the Light of our own Minds; it muft neceffarily follow, that to obey the Dictates of Reason, and to imitate the Example of God, is in the End one and the fame Thing.

That it must be fo, will appear by confidering, that we can no other Way trace the Perfections of the Deity, but from those natural Notions of Perfection which we find in our own Minds: We fhould not ascribe to God Holiness, Juftice and Mercy, did not the Light of Reason discover to us the Excellencies of these Attributes. Now the Holinefs, Justice and Mercy, which the Light of Reason discovers, are the moral Virtues which we are obliged to follow after; they are also the Perfections which we afcribe to the Deity: So that whether we follow the VOL. III.

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Dictates

Dictates of Reafon in endeavouring after thefe Virtues, or whether we look up to the Deity, and copy from the Perfections 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 fupply; 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 respect 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 abstracted way of Reafoning to, first Principles and Maxims for Direction. But whichever Way you take, the Inquiry is the fame, 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 present Share

of

of Reafon will enable us to make. And 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 ftand 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 Dif

course, That we may stand perfect and complete in all the Will of God.

*Y 2 DISCOURSE

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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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AN being a reasonable Creature, and endued with Faculties to judge and chufe for himself in

all Cafes, it is contrary to Na

ture to fuppofe, that there fhould

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. Wholesome Food is good for the Sound, but if taken in Y 3 undue

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