[¹] John iv. 34.
Religion a divine principle.
6. By this time, I hope, it appears, that religion is, with reason, termed a life, or vital principle; and that we are to distinguish betwixt it, and that obedience which is constrained, and depends upon external causes. I come next to give an account why I term it a divine life: and so it may be called, not only in regard of its fountain and original, having God for its author, and being wrought in the souls of men, by the power of his Holy Spirit; but also in regard of its nature, religion being a resemblance of the divine perfections, the image of the Almighty shining in the soul of man: nay, it is a real participation of his nature, it is a beam of the eternal light, a drop of that infinite ocean of goodness; and they who are endued with it, may be said to have God dwelling in their souls, and Christ formed within them.
What the natural life is.
7. Before I descend to a more particular consideration of this, it will be fit to speak a little of that natural or animal life which prevails in those who are strangers to the other: and by this I understand nothing else, but our inclination and propension towards those things, which are pleasing to nature; or self-love issuing forth, and spreading itself into as many branches as men have several appetites and inclinations. The root and foundation of the animal life I reckon to be sense, as it is opposed to faith, and importeth our perception of things, that are either grateful or troublesome to us. Now these animal affections, as they are implanted in us by nature, are not vicious or blameable; nay, they are instances of the wisdom of the Creator, furnishing his creatures with such appetites as tend to the preservation and welfare of their lives. These are instead of a law to the brute beasts, whereby they are directed towards the ends for which they were made. But man, being made for higher purposes, becomes criminal when he is transported by the inclinations of this lower life, to neglect the more noble designs of his creation. Our natural affections are not wholly to be destroyed, but to be over-ruled by a more excellent principle: and the difference betwixt a religious and wicked man is, that in the one the divine life bears sway; in the other the animal prevails.
The different tendencies of the natural life.
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.