And therefore the Imitation of God is a Principle of Religion arifing from, and depending on, the right Ufe and Exercise of Reason, as much as any other whatever. And this may serve to fhew upon what Foundation the Imitation of God ftands 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 All-perfect and Holy Being, is the true Perfection of every Creature. This is the Christian Excellency, as defcribed 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

DISCOURSE XIV.

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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.

M

AN being a reasonable Creature, and endued with Faculties to judge and chufe for himself in all Cafes, it is contrary to Nature to fuppofe, that there should 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

be

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

As it is with respect to the Body, fo is it likewise with respect 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 greatest Helps and Affistances yield no Profit, as long as they are rejected and defpifed.

Were the Cafe otherwise, 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

ledge of our Duty, and fo to aid and affift us, that it may be in our Power, whenever it is in our Will, to obey. Any thing beyond this is inconfiftent with Reason and Freedom, and therefore can have no Part in a Religion defigned for the Government of rational free Agents. And this being the Cafe, that must in the Comparison be judged to be the best Religion, which does most fully enlighten our Understanding, and which does in the most perfect Manner, restore us to our Liberty and Freedom, by removing the Impediments which arife from the Weaknefs and Corruption of our Nature. All who live under the Influence of fuch a Religion as this, as they have a certain Way to Happiness marked out for them, if they chufe to walk in it, fo are they certainly doomed to Condemnation upon their Difobedience. For there are but two Sorts of Men who can hope to escape Punishment, the Righteous, who have no Reason to fear Judgment, and the Sinners, who offending through Ignorance or Weakness, have fome Plea to make for Mercy and Forgiveness : But the Sinners, who knew their Duty, and were fo affifted as to have been able, had they been but willing, to perform it, have