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one and the other entangle and enfnare the mind; the one and the other leave in it a peculiar relifh, which continues long after the hurry both of pleasure and bufiness is over. But all this while, I would not have what I have faid to be extended further than I design it, to raise fcruples in virtuous and good men, inftead of reforming the too eager applications of the earthly to the things of this world.

CHAP. VIII.

Of the motives to Perfection. Several motives fumm'd up in short; and that great one of having the other life in our view, infifted upon.

Nnumerable are the motives to Per

which offer themfelves to any

one that reflects feriously on this argu ment. An hearty endeavour after Perfection is the best proof of fincerity; the neareft approach to Perfection, is the neareft approach to the utmoft fecurity this life is capable of. Great is the beauty and loveliness of an exalted virtue, great the honour and authority of it; and a very happy influence it has even upon our temporal affairs and to this may be ad ded, the peace and tranquillity of a wife

mind,

mind, fanctified affections, and a regular life. Besides, the love of God is boundlefs, and the love of Jefus is fo too; and therefore demand not a lazy, feeble, or unfteddy virtue, but a ftrong and vigorous one, a warm and active; fuch as a true faith, great hopes, and a paffionate love do naturally excite us to. To all this I might add, that the Spirit of God is always preffing on and advancing, defirous to communicate himself to us more and more plentifully, if we be not backward or negligent our felves. But thefe, and many other inforcements to the duty of Perfection, fhould I enlarge on them, would fwell this treatife to an intolerable bulk. Nor indeed is it neceffary: for the 4th chapter, where I treat of the Fruit of Perfection, does contain fuch motives to it, as are fufficient to excite, in any one that reads them, a most vehement defire and thirft after it. Here therefore all that I think fit to do, is, to put my reader in mind of another life in the glories and pleasures of which, I need not prove that the perfect man will have the greatest share. This is a motive that muft never be out of the thoughts of the man that will be perfect; and that for three reafons, which I will but juft mention..

1. Without another life, we can never form any true notion of a perfect virtue.

So

Sociable and civil virtues may be fupported by temporal motives, and framed and modelled by worldly conveniences; but a divine virtue must be built upon a divine life, upon a heavenly kingdom. The reafon of this affertion is plain; the means muft always bear proportion to the end; where therefore the end is an imperfect temporal good, there needs no more than imperfect unfinished virtue to attain it; but where the end is heavenly and immortal, the virtue ought to be fo too. Were there no other life, the standard and measure of the good or evil to be found in actions would be their fubferviency to the temporal good or evil of this world; and by a neceffary confequence, it would be impoffible to prove any higher degrees of poverty of fpirit, purity of heart, charity, and the like, to be truly virtue, than what we could prove truly neceffary to procure the good, or guard us against the evil of this life and if fo, 'tis easy to conclude what mean and beggarly kind of virtues would be produced from this ground.

2. Without another life, all other motives to Perfection will be infufficient. For though, generally fpeaking, fuch is the contrivance of human nature, that neither the common good of civil fociety, nor the more particular good of private men,

can

can be provided for, or fecured, without the practice of fociable and political virtues; yet 'tis certain, that not only in many extraordinary cafes there would be no reward at all for virtue, if there were not one reserved for it in another world; but alfo in most cafes, if there were not a future pleasure, that did infinitely outweigh the enjoyments of this life, men would fee no obligation to Perfection. For what fhould raise them above the love of this world, if there were no other? or above the love of the body, if when they died they fhould be no more for ever? and certainly our minds would never be able to foar very high, nor fhould we ever arrive at any excellence or Perfection in any action, if we were always under the influence of the love of the world, and the body.

3. A life to come is alone a fufficient motive to Perfection. Who will refuse to endure hardship as a good foldier of Christ Jefus, who firmly believes that he is now a fpectator, and will very fuddenly come to be a judge and rewarder of his fufferings? how natural is it to run with patience the race that is fet before us, to him who has an eternal joy, an eternal crown always in his eye ? and if a life to come can make a man rejoyce even in fuffering evil, how much more in doing good? If it enable him to conquer in the day of the

church's

church's tryal and affliction, how much more will it enable him to abound in all virtues in the day of its peace and profperity? how freely will a man give to the diftreffed members of Chrift, who believes that he fees Chrift himfelf ftanding by, and receiving it as it were by their hands, and placing it to his own account, to be repaid a thoufand-fold in the great day of the Lord? how eafily will a man allay the ftorms of paffion, and caft away the weapon of revenge and anger, with indignation against himfelf, if his faith do but prefent him often with a view of that Canaan, which the meek in heart fall inherit for ever? how importunately will a man pray for the pardon of fin, whofe fenfe, whofe foul, whofe imagination is ftruck with a dread of being for ever divided from God, and excluded from the joys and virtues of the bleffed? how fervently will a man pray for the Spirit of God, for the increase of grace, whofe thoughts are daily fwallowed up with the contemplation of an eternity; and whofe mind is. as fully poffeffed of the certainty and the glory of another world, as of the emptinefs and vanity of this? how natural, finally, will it be to be poor in fpirit, and to delight in all the offices of an unfeigned humility, to that man who has the image of Jefus washing the feet of his disciples, anďa

little

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