8. But it is strange to observe to what different courses this natural principle carries those who are guided by it, according to the divers circumstances that concur with it to determine them. And the not considering this, frequently occasions dangerous mistakes, making men think well of themselves, by reason of that seeming difference which is betwixt them and others. Whereas their actions all the while flow from one and the same original. If we consider the natural temper of men, we find some airy, frolicksome, and light, which makes their behaviour extravagant and ridiculous; whereas others are serious and severe, and their whole carriage gains them reverence and esteem. Some are of a rugged, and morose temper, and can neither be pleased themselves, nor endure that others should be so; while others have a sweetness in their natures, and find the greatest pleasure in the endearments of society, and the mutual complacency of friends. And it is well that nature hath provided this complectional tenderness, to supply the defect of true charity in the world, and to incline men to do something for one anothers welfare. Again, in regard of education, some have never been taught to follow any other rules, than those of pleasure or advantage; but others are enured to observe the strictest rules of decency and honour.
9. In fine, it is no small difference in the deportment of mere natural men that arises from the strength or weakness of their judgment. Intemperance and lust, injustice and oppression, and all those other impieties which abound in the world, are the effect of the _animal life_ when it is neither over-powered by religion, nor governed by natural reason? But if it once take hold of reason, and get judgment to be of its party, it will disdain gross vice, and spring up unto fair imitations of virtue. But this is not all: this natural principle, by the help of reason, may take a higher flight, and come nigher to religion. It may incline a man to the diligent study of divine truths: for why should not these, as well as other speculations, be grateful to inquisitive minds? It may make men zealous in maintaining and propagating such opinions as they have espoused. It may make them delight to hear and compose excellent discourses about the matters of religion; for eloquence is very pleasant, whatever be the subject; nay, some it may dispose to a kind of devotion. The glorious things that are spoken of heaven; the similitudes made use of in scripture, of crowns and scepters, and rivers of pleasure, may affect a man’s fancy, and make him wish to be there, tho’ he neither understand nor desire those spiritual pleasures which are shadowed forth by them: and when such a person believes that Christ has purchased those glorious things for him, he may feel a kind of tenderness and affection, and imagine he is mightily enamoured with him; and yet all the while continue a stranger to the holy temper and spirit of the blessed Jesus.
10. To conclude, there is nothing proper to make a man’s life pleasant, or himself eminent in the world; but _this_ natural principle, assisted by reason, may prompt him to it. And though I do not condemn these things in themselves; yet it concerns us nearly to know their nature, both that we may keep within bounds, and that we may learn never to value ourselves on the account of such attainments, nor lay the stress of religion upon our natural appetites or performances.
_Wherein the divine life doth consist._
11. It is now time to return to the consideration of that _divine life_, that _life which is hid with Christ in God_, and therefore hath no glorious shew or appearance in the world, but to the natural man seems mean and insipid. As the animal life consists in that narrow love which is terminated on a man’s self, and in his propension to those things that are pleasing to nature; so the divine life stands in an universal affection, and in the mastery over our natural inclinations. The root of the divine life is faith; the chief branches are, love to God, charity to man, purity and humility; for (as an excellent person observed) however these names be common and vulgar, yet do they carry such a mighty sense, that the tongue of man or angel can pronounce nothing more weighty or excellent. Faith hath the same place in the divine life, which sense hath in the natural; being indeed a kind of sense, or feeling persuasion of spiritual things: it extends itself unto all divine truths; but in our lapsed estate, it hath a peculiar relation to the declarations of God’s mercy to sinners thro’ a Mediator; and therefore, receiving its denomination from that principal object, is ordinarily termed _faith in Jesus Christ_.