I. Consider how we are to conceive of the Divine Perfection .

II. I shall lay down some Rules whereby we may govern and rectifie our Opinions concerning the Attributes and Perfections of God .

III. How far we are to imitate the Perfections of God , and particularly what those Divine Qualities are , which our Saviour doth here more especially propound to our imitation .

IV. I shall endeavour to clear the true meaning of this Precept , and to shew that the Duty here intended by our Saviour is not impossible to us ; and then conclude this Discourse with some useful Inferences from the whole .

I. I shall consider how we are to conceive of the Divine Perfections . These two ways .

1. By ascribing all imaginable and possible Perfection to God .

2. By separating and removing all manner of Imperfection from him .

1. By ascribing all imaginable , and possible Perfection to God ; absolute and universal Perfection , not limited to a certain kind , or to certain particulars ; but whatever we can conceive , and imagin to be a Perfection , is to be ascribed to him ; yea and beyond this , whatever possible Perfection there is , or possible degree of any Perfection , which our short Understandings cannot conceive or comprehend , is to be ascribed to him . For we are not to confine the Perfection of God to our imagination , as if we could find out the Almighty to Perfection : But on the contrary , to believe the Perfection of the Divine Nature to be boundless and unlimited , and infinitely to exceed our highest thoughts and apprehensions .

More particularly , all kinds and all degrees of Perfection are to be ascribed to God , which either do not imply a plain Contradiction , or do not argue some Imperfection , or are not evidently inconsistent with some other and greater Perfection .

Some things may seem to be Perfections , which in truth are not ; because they are plainly impossible , and involve a Contradiction ; as that what has once been , should by any Power be made not to have been ; or that a thing , which by its Nature is limited and confin'd to one place , should at the same time be in another . These things in Reason are impossible , and therefore not to be supposed to fall under any Power how unlimited soever . For if we once ascribe Contradictions to God , we destroy his Being ; because then to be , and not to be , Power , and no Power would be all one .

And then there are some Perfections , which do argue and suppose Imperfections in them ; as Motion , the quickness and swiftness thereof in Creatures is a Perfection , but then it supposeth a finite and limited Nature : For a boundless and immense Being , that is every where present at once , hath no need to move from one place to another ; and therefore though Motion be a Perfection in Creatures , there is no Reason to ascribe it to God , because it supposeth a greater Imperfection .

And there are also some imaginable degrees of Perfection , which because they are inconsistent with other Perfections , are not to be admitted in the Divine Nature . For instance , such degrees of Goodness and Mercy may be imagined , as would quite exclude and shut out Justice ; and on the other hand such a strictness and a rigour of Justice , as would leave no room at all for Patience and Mercy ; and therefore such degrees are not really to be esteemed Perfections . For this is a certain truth , that nothing is a Divine Perfection , which evidently clasheth with any other necessary and essential Perfection of the Divine Nature . We must so consider the Perfections of God , that they may accord and consist together ; and therefore it cannot be a Perfection of God to be so good and gracious , as to encourage Sin , and to overthrow the Reverence of his own Laws and Government . 'T is not Goodness , but Easiness and Weakness , to be contented to be perpetually injur'd and affronted . 'T is not Patience , to be willing to be everlastingly trampled upon . So likewise on the other hand , 't is not a Perfection to be so severe and rigorous , as to smite a Sinner in the instant that he offends , not to be able to refrain from Punishment , and to give time for Repentance .

But whatever Perfection is conceivable or possible , and argues no Imperfection , nor is repugnant to any other necessary Perfection , is to be ascribed to God ; for this is the most natural and easie conception that we can have of God , that he is the most perfect Being . This natural Light doth first suggest and offer to the Minds of Men , and we cannot conceive of God as meer Power and Will without Wisdom and Goodness . Hence it is that the Greeks call God very often , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the best of Beings , and the Latin Optimus , Maximus , the best and the Greatest , beatissima & perfectissima natura , constans & perfecta Ratio , the happiest and most perfect Nature , immutible and absolute Reason ; and many other such expressions which we meet with in the Writings of the Heathen Philosophers . I readily grant , that the first and most obvious thought which men have of God , is that of his Greatness and Majesty ; but this necessarily involves or infers his Goodness ; as Seneca excellently reasons , Primus Deorum cultus est Deos credere , dein reddere illis majestatem suam , reddere bonitatem , sine quâ nulla Majestas , The first Worship of the Gods is to believe their Being ; next to ascribe to them Greatness and Majesty , to ascribe to them Goodness , without which there can be no Majesty .

And we shall find all along in Plato , & Tully , and the best and wisest Writers among the Heathen , that they every where attribute the highest Excellencies and Perfections to the Divine Nature , and do steer and govern all their Discourses of God by this Principle , that Perfection is to be ascrbied to him : And whenever any thing is said of God , they examin whether it be a Perfection or not ; if it be , they give it him as his due ; if it be not , they lay it aside , as a thing not fit to be spoken of him .

And in the Scripture we do every where find Perfection ascribed to the Nature , and Works , and Laws of God , to every thing that belongs to him , or proceeds from him : Job 37.16 . Dost thou know the wondrous works of him that is perfect in knowledge ? And again , Canst thou by searching find out God ? Can'st thou find out the Almighty to perfection ? Ps. 18.30 As for God his way is perfect Ps. 19.7 . The Law of the Lord is perfect .

I shall not need to consider particularly the several Perfections of the Divine Nature , I shall only give you a brief Scheme and Draught of them . Whatever Perfection can be imagined either in the manner of Being or Acting is to be ascribed to God ; therefore as to his Nature we say that he is a Spirit , that is , that he is not meer Body or Matter , because that would exclude several other Perfections ; for meer Matter is incapable both of Knowledge and Liberty , being determined by necessary Laws of Motion ; and yet without Knowledge and Liberty , there can be no Wisdom nor Goodness . We say of God , that he is of himself , and without Cause , and does not owe his Being to any other ; and consequently that he is necessarily , and that he cannot but be , and cannot be otherwise than he is ; for that which is of its self did not chuse whether it would be or not , nor whether it would be thus or otherwise ; for to suppose any thing to deliberate or consult about it's own Being , is to suppose it to be before it is .

We must say of God likewise that he is immense , and every where present , because to be limited is an Imperfection ; and that he is eternal , that is , ever was , and shall be ; for to cease to be , is a greater Imperfection than sometime not to have been .

And then we are to say of God , that he is the Cause of all other Beings , that they are made by him and depend upon him ; that he knows all things , and can do all things in the most perfect manner , by a glance of his Mind , and by the meer beck and nod of his Will , without long study or deliberation , without laborious pains and endeavours , and consequently that nothing is exempted from his Knowledge , and Power , and Providence , and that he administers all things in a way of Goodness and Wisdom , of Justice and Truth ; and therefore all things are to be referred to him , as their last end . All these Perfections , and all other that are possible , we are to look upon the Divine Nature as fully and immutably possest of , and that in an higher and more excellent degree , than our finite Understandings are able to conceive or comprehend .

2. As we are to ascribe all imaginable , possible Perfections to God , so we are to separate and remove all manner of Imperfection from him . We must not obscure or blemish the Divine Nature with the least shadow or blot of Imperfection . If we once admit of this , to ascribe any thing to God which argues Imperfection , we strike at the foundation , and destroy one of the clearest and most essential Notions , which Men have of God . And therefore we find the Scripture very careful to remove all kind of natural or moral Imperfection from God . Gen. 18.25 . That be far from Thee to do after this manner , to slay the righteous with the wicked , and that the righteous should be as the wicked , that be far from thee ; shall not the Judge of all the world do right ? Deut. 32.4 . A God of truth and without iniquity . Rom. 9.14 . What shall we say then , is there unrighteousness with God ? God forbid , far be it from him .

Hence it is that in Scripture Holiness is so frequently ascrib'd to God , which signifies the purity and freedom of the Divine Nature from that which we call Sin ; and God is very solicitous to give us such a notion of himself , as may remove Sin and unrighteousness at the greatest distance from him , because that is the greatest of Imperfections . Is it an Imperfection to countenance Sin ? the Scripture acquits God of it . Psal. 5.4 , 5. Thou art not a God that hath pleasure in wickedness , neither shall evil dwell with Thee . Is it an Imperfection to go from ones word , or to change ones mind ? this likewise is remov'd from God . 1 Sam. 15.29 . The strength of Israel will not lie or repent , he is not a man , that he should repent . Is it an Imperfection to want any thing , to be liable to any thing , to depend upon any thing without one's self for their happiness ? this also is to be set far from him . Job 22.2 , 3. Can a man be profitable to God ? or is it a gain to him , that thou makest thy way perfect ? Job 35.6 , 7. If thou sinnest , what dost thou against him ? or if thy transgressions be multiplied , what dost thou unto him ? If thou art righteous , what givest thou him ? or what receiveth he of thine hand ? Thy wickedness may hurt a man as thou art , and thy righteousness may profit the Son of man . Is it an Imperfection to tempt , or to be tempted to Sin ? this is to be separated from God , He cannot be tempted of evil , neither tempteth he any man , saith St. James . Chap. 1.17 . And to mention no more , is it an Imperfection to be in any respect mutable ? This is denyed of God , with him there is no variableness , or shadow of turning . Thus you see how we are to conceive of the Perfections of God , by ascribing all imaginable and possible Perfection to him , and removing all shadow of Imperfection from him . I proceed in the

II. Place , to lay down some Rules by which we may rectifie and govern our Opinions concerning the Attributes and Perfections of God : The best I can think of , are these following .

First , Let us begin with the most natural , and plain , and easie Perfections of God , and lay them for a foundation , and rectifie all our other Apprehensions of God , and Reasonings about him , by these ; and these are his Power , Wisdom , and Goodness , to which most of the rest may be reduced . Right Apprehensions and a firm Belief of these will make it easily credible to us , that all things were made and are governed , by him ; for his Goodness will dispose and incline him to communicate Being to other things , and to take care of them when they are made . An infinite Power and Wisdom render him able to do all this without any labour or difficulty , and without any disturbance of his ease or happiness , as Epicurus would seem vainly to fear ; who in truth did not believe a God , but pretended only to deny his Providence , and that he either made or govern'd the world ; because he was loth to lay so much trouble upon him . Vain man ! as if those things which are impossible and difficult to our Weakness and Folly , might not be infinitely easie to infinite Power and Wisdom .

Particularly the Goodness and Justice of God are not so difficult to apprehend , as the Disputes and Controversies about them have rendred them to many . When we consider infinite Knowledge and Power , we may easily lose our selves , and go out of our depth , by wading too far into them : There is something concerning these , that is unimaginable , and unaccountable to our Reason ; we may not be able to understand how Something may be produc'd from Nothing ; because it argues such an excess of Power , as we cannot comprehend ; but yet we are forc'd to acknowledge , that either the World must be produc'd from Nothing , or that Matter was eternally of it self , which is every whit as hard to imagine , as that infinite Power should be able to produce it from nothing . So likewise we are not able to conceive , how God can certainly know future Events , which depend upon voluntary and uncertain Causes , because we cannot comprehend infinite Knowledge ; but this we may easily be satisfied in , that infinite Power and Knowledge may be able to do , and know many things , which we cannot conceive how they can be known or done , no more than a Child can imagine how a great Mathematician can demonstrate his Propositions . Only this we are sure of , as we can be of any thing , that no Power can do that which is evidently impossible , and implies a plain Contradiction .

We are not able perhaps to reconcile the particular Providences of God with his universal Goodness , Justice , and Wisdom , because we cannot see to the end of his Ways and Works at one view , and see every part with relation to the whole ; which would appear very wise , if we knew the whole series of things , and saw the entire design together , as God himself does , to whom ( as Solomon tells us ) all his ways are known from the beginning .

So that however we may be at a loss in our Conceptions of God's infinite Knowledge and Power , yet Goodness , and Justice , and Truth , are Notions easie and familiar ; and if we could not understand these , the whole Bible would be insignificant to us . For all Revelation from God supposeth us to know what is meant by Goodness , Justice , and Truth : And therefore no man can entertain any Notion of God , which plainly contradicts these . And it is foolish for any man to pretend , that he cannot know what Goodness , and Justice , and Truth in God are : for if we do not know this , 't is all one to us , whether God be good or not , nor could we imitate his Goodness ; for he that imitates , endeavours to make himself like something that he knows , and must of necessity have some Idea of that to which he aims to be like : So that if we had no certain and setled Notion of the Goodness , and Justice , and Truth of God , he would be altogether an unintelligible Being ; and Religion , which consists in the imitation of him , would be utterly impossible .

Now these being the most easie , and intelligible Perfections of God , by which he is said in Scripture to declare his Name , that is , to make himself known to us , we should govern all our Reasonings about God ( as concerning his Decrees , and his concurrence with the Free Actions of Men , and his particular Providence , which are things more dark and obscure ) by what is more clear ; and we shall find in Scripture , that in all these points holy Men do constantly appeal to these unquestionable and intelligible Perfections of God . Wilt thou destroy the righteous with the wicked ? ( saith Abraham ) That be far from thee . Shall not the Judge of all the world do right ? We may be mistaken ; but God certainly knows who are wicked , and who are righteous ; and he knows how to punish the wicked , and save the righteous : But we cannot be mistaken in this Principle , that the Judge of all the world will do right . Thus Moses satisfies himself , and others concerning the particular Providences of God towards the People of Israel . Deut. 32.3 , 4. I will publish the name of the Lord : All his ways are judgement ; a God of truth , and without iniquity , just and right is He. This we certainly know of God . So St. Paul , Rom. 2.2 . Thou art inexcusable , O Man ! Whatsoever Excuse men may pretend for their faults , he lays down this for a Principle , We are sure the Judgment of God is according to truth .

Secondly , Let us always consider the Perfections of God in conjunction , and so as to reconcile them with one another . Do not consider God as meer Power and Soveraignty , as meer Mercy and Goodness , as meer Justice and Severity ; but as all these together , and in such a measure and degree as may make them consistent with one another . The greatest mistakes in Religion are certainly sprung from this root , from separating the Perfections of God , and considering them singly , and framing such wide and large notions of one , as to exclude another : whereas the Perfections of God agree together , and that is not a Divine Perfection , which contradicts any other Perfection . Among men indeed an eminent degree of any one Excellency does usually shut out some other ; and therefore it is observ'd , that Power and Moderation , Love and Discretion , do not often meet together ; that a great Memory and a small Judgment , a good Wit and an ill Nature , are many times found in conjunction : But in infinite Perfection all Perfections do eminently meet and consist together ; and it is not necessary that one Excellency should be raised upon the ruines of another .

And if this had been well consider'd , Men would not , by being too intent upon God's Soveraignty , with neglect of his other Perfections , have spoken those hard things about Predestination : for the Soveraignty of God doth by no means set him above the Eternal Laws of Goodness , and Truth , and Righteousness . And if this were considered , men would not , by poring upon the Justice and Severity of God , be so swallowed up in despair : for God is not so severe , but he is merciful to the penitent , and hath left a retreat for the returning Sinner . If this were well consider'd , it would check the presumption of those , who incourage themselves in sin , by fancying to themselves a God all of Mercy and Goodness ; and because sentence against an evil work is not speedily executed , therefore their heart is fully set in them to do evil : For it is not Goodness and Mercy finally to bear with and forgive obstinate Offenders ; but want of Prudence and good Government .

Thirdly , Among different Opinions concerning God ( as there always have been , and will be in the world ) chuse those which are farthest from extremity ; because Truth as well as Virtue usually lyes between the Extreams . And here I will instance in that Controversie , which has much disquieted the Church almost in all Ages , concerning the Decrees of God ; about which there are two Extreams , the one that God peremptorily decrees the final condition of every particular person , that is , their everlasting happiness or misery , without any regard or consideration of the good or bad Actions of Men. The other , that God decrees nothing concerning any particular person , but only in general that men found under such and such Qualifications shall be happy or miserable , and puts it into their own power to qualifie themselves . Now he that is doubtful in this matter , as every man must be that understands the difficulties on both sides , had best take up in the middle Opinion , that God decrees the final condition of particular persons with respect to certain Qualifications , which speaking absolutely are not in every Man's power ; but yet , under the influence of God's grace , which is never wanting to the sincere endeavours of men , may be said to be in our power , in the same sense , as St. Paul says , I am able to do all things through Christ strengthning me : For besides that this in all probability is the Truth , there will be this advantage in it , that he that stands in the middle , is like to be more moderate towards the Dissenters on both sides , than either of them will be to one onother ; because the middle is not so far from either Extream , as the Extreams are from one another . At the worst , he stands fairest for an impartial enquiry after Truth , and when he has satisfied himself where the Truth lyes , he may more silently pass over to it , without any great imputation of inconstancy ; which cannot but be remarkable in him , who passeth from one Extream to another .

Fourthly , and lastly , Entertain no Opinion concerning God , that doth evidently contradict the Practice of Religion , and a good Life , though never so specious and subtile Arguments may be used to perswade it . Truth is most easily seen , and discern'd in those Reasonings and Opinions which tend to practice ; because the absurdity and inconvenience of them is soonest discovered : whereas we cannot so certainly find out the truth or falshood of those Opinions , which speculative Men devise in their Studies , without any consideration whether they serve any real purpose of Life , or not . Men indeed are very apt to form those notions , which are most remote from common sense and use ; because more pains and wit are required to make them plausible : but there needs no other Argument to make a wise man despise them , than that they are unprofitable , and signifie nothing to our practice , and to make men truly better .

This is universally true in all kind of knowledge , but most considerable in the knowledge of God and Religion ; because that knowledge is of the greatest consideration . We need not scruple to admit some things , not so evident to Natural Reason , if we be satisfied of the truth of them , from an higher and more cogent Reason : As that God has revealed it , and said it ; this general Reason may perswade us of a thing that is above and beyond Natural Reason : But we may not admit any thing for a Divine Revelation , which evidently contradicts and weakens the practice of an holy Life ; because this is the main end of all Divine Revelation ; and we know God , only in order to the service and imitation of him .

Let us then look upon all knowledge that contradicts practice , as vain and false , because it destroys its end . There are many things that seem probable enough in Speculation , which yet we most pertinaciously deny , because they are not practicable ; and there are many things , which seem doubtful in Speculation , and would admit of great dispute , which yet because they are found true in practice and experience , are to be taken for certain and unquestionable . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the idle Reasoning of the Stoicks , was a thing contemned by the wiser Philosophers , as a vain and useless subtilty . Zeno pretends to demonstrate there is no Motion ; and what is the consequence of this Speculation , but that Men must stand still ? But so long as a man finds he can walk , all the Sophistry in the world will not perswade him , that Motion is impossible . In like manner , they that would perswade us , that men can do nothing , nor contribute any more to their own Sanctification , than Stocks or Stones , and upon Scripture Metaphors misunderstood , ( as our being dead in trespasses and sins , and created to good works ) graft Notions which are impossible and absurd in practice , do not consider that the natural consequence of this is , that men must do nothing at all in Religion , never think of God , nor pray to him , nor read his Word , nor go to Church ; but sit still , and be wholly passive to the operations of God's grace : but however this may seem plausible , and men may think they add much to the glory of God's grace , while they deny any power in the Creature ; yet every considerate Man will presently apprehend , that this is by no means to be admitted , because it contradicts Practice , and makes all the Commands and Exhortations of God's Word vain , and to no purpose ; because it destroys Religion , and discourages the endeavours of Men ; makes them sloathful and careless of working out their own Salvation ; than which nothing can set a man farther from God's grace and assistance , and more immediately dispose him for ruine ; and upon some such false Reasoning as this , the sloathful Servant in the Parable hid his talent in a napkin , and buried it in the earth ; but when he was called to account , his excuse was not admitted , but he was cast into utter darkness . The two other Particulars , namely how far we are to imitate the Divine Perfections , and particularly what those Divine Qualities are , which our Saviour doth here more especially propound to our imitation , and likewise to clear the true meaning of this Precept , and to shew that the Duty here injoyned , Be ye perfect , as your Father which is in Heaven is perfect , is not impossible to us . Both these I shall refer to another Opportunity .

II. To lay down some Rules , by which we may rectifie and govern our Opinions concerning the Attributes and Perfections of God .

III. To shew how far we are to imitate the Perfections of God , and particularly what those Divine Qualities are , which our Saviour doth here more especially propound to our imitation .

IV. To clear the true meaning of this Precept , and to shew that the Duty here intended by our Saviour is not impossible to us ; and then to draw some useful Inferences from the whole .

The two first I have already spoken to , I now proceed to the third particular , which is to shew how far we are to imitate the Perfections of God , and particularly what those Divine Qualities are , which our Saviour doth here more especially propound to our imitation . For though these words do suppose the absolute Perfection of the Divine Nature , yet because there are several Perfections of God which are incommunicable , and a Creature , as such , is utterly incapable of them , these cannot be suppos'd to be intended for a Pattern to us . As the necessity and independency of the Divine Nature ; and the Self-sufficiency of it to his own happiness ; to be the Original Cause of all things , and consequently supream Lord and Governour ; the Immensity and Eternity of his Being ; these , and perhaps several other Perfections , are incommunicable to a Creature ; and it would be an unsufferable pride , and a kind of High Treason against the Divine Majesty , and a sottish Ignorance of the necessary bounds and limits of our own State , as we are Creatures , to think to resemble God in these Excellencies , of which the condition of a Creature is utterly incapable . This was the Sin of Lucifer , an ambition to step into the Throne of God , and to be like the most high .

So that in our imitation of the Divine Perfection , we are to keep within the station of Creatures , not affecting an Independency and Soveraignty like the most high , and to be Omnipotent as he is , to have an arm like God , and to thunder with a voice like him , as the expression is in Job : But to endeavour to resemble him , pro modulo creaturae , according to the rate and capacity of a Creature , in those Divine Qualities , and in such measures and degrees , as our finite and dependent Nature is capable of .

More especially and chiefly in the moral Perfections of the Divine Nature , such as are his Goodness , and Mercy , and Patience , his Justice , and Truth , and Faithfulness ; these , and only these , the Scripture seems to comprehend under the name of Holiness ; not all the Excellencies of the Divine Nature in general , but those which we call moral Excellencies and Perfections , such as those which I have named ; for with these , and hardly with any other , is the Holiness of God joyn'd in Scripture , as holy and righteous , holy and true , &c. And therefore when God says , be ye holy , for I am holy , it signifies that we are to imitate God in his Goodness , and Mercy , and Patience , and Righteousness , and Faithfulness , and Truth ; for these are the Holiness of the Divine Nature , which set him at the greatest distance from that which we call Moral Impurity and Sin .

For that which our Saviour here in the Text more peculiarly recommends to our imitation , is the Goodness of God , of which his Mercy and Patience are two eminent Branches . The Mercy of God is his Goodness to those that are in Misery , or are liable to it . The Patience of God is his Mercy in sparing those who have deserved Punishment , and are liable to it . And the Goodness of God is then greatest , when it is exercised towards the evil and unthankful ; those who are so far from deserving it , that they have given great and just Provocations to the contrary . And this affection and temper of Mind , which is so remarkable in God towards the unworthy and unthankful Sons of Men , our Saviour recommends to our imitation here in the Text. Be ye therefore Perfect , even as your Father which is in Heaven is Perfect . Be ye therefore ; this Particle of inference , therefore , hath a plain relation to something spoken before ; and if we look back to v. 44. we shall find our Saviour there enjoyning his Disciples to love their Enemies , to bless them that curse them , to do good to them that hate them , and to pray for those that despightfully use them , and persecute them . And by what other argument doth he inforce the Practice of this difficult Duty , but by telling us , that this is to be like God , to be good to the evil and unthankful , v. 45. That ye may be the Children of your Heavenly Father , who maketh his Sun to rise on the evil and the good , and his Rain to fall on the just , and on the unjust . God is good to all , and exerciseth great Mercy and Patitience even towards the evil , and unjust . And then he concludes , that if Perfection it self be fit to be a Pattern , we should labour after these Qualities , Be ye therefore Perfect , even as your Father which is in Heaven is Perfect . So that though the universal Perfection of the Divine Nature be here supposed , yet the Attributes of his Goodness , and Mercy , and Patience , are here particularly pointed at , and propounded to us for our Pattern ; and the Precept of imitating the Divine Perfection is more especially to be understood of those Perfections which our Saviour had been discours●●● of before , viz. the Goodness and Mercy of God . And that this is undoubtedly so , is evident from St. Luke's rendring this Precept , Ch. 6.36 . Be ye therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , benefici , ready to do good , full of kindness and benignity ; merciful , as your Father which is in Heaven is merciful ; that is , endeavour you to be such as I have described God to be . And this St. Matthew calls Perfection , because the Goodness of God is his great Perfection , and the Glory of the Divine Nature , that which reflects a lustre and beauty upon all his other Attributes , and takes off the terrour of them . From all which it is plain , what those Perfections of the Divine Nature are , which our Saviour doth here particularly recommend to our imitation . I come now in the

IV. and last place , To clear the true meaning of this Precept , and to shew that the Duty here required , and intended by our Saviour ( when he says , Be ye perfect , as your Father which is in Heaven is perfect ) is not impossible to us . And to this purpose be pleased to consider these three or four things .

1. That our imitation of God is certainly restrained to the communicable Perfections of God , and such as Creatures are capable of , as I have shewn before . For it is so far from being a Duty to affect or attempt to be like God in his peculiar Perfections , that it was probably the Sin of the Apostate Angels .