those who are wholly guided by it, according to the diverse circumstances that concur with it to determine them. And the not considering this, frequently occasions very dangerous mistakes, making men think well of themselves on account of that seeming difference which is between them and others; whereas, perhaps, their actions all the while flow from one and the same original. If we consider the natural temper and constitution of men's souls, we shall find some to be airy, frolicksome, and light, which makes their behaviour extravagant and ridiculous: others are naturally serious and severe, and their whole carriage is composed into such gravity, as gains them a great deal of reverence and esteem. Some are of an humorous, rugged, and morose temper, and can neither be pleased themselves nor endure that others should But all are not born with such sour and unhappy dispositions; some persons have a certain sweetness and benignity rooted in their natures, and they find the greatest pleasure in the endearments of society, and the mutual complacency of friends, and covet nothing more, than to have every body obliged to them. And it is well that nature has provided this complexional tenderness, to supply the defect of true charity in the world, and to incline men to do something for one another's welfare. Again, with respect to education, some have never been taught to follow any other rules than those of pleasure or advantage; but others are so inured to observe the strictest rules of decency and honour, and, in some instances, of virtue, that they are hardly capable of doing any thing which

be so.

they have been accustomed to look upon as base and unworthy.

In fine, it is no small difference in the deportment of mere natural men, that arises from the strength or weakness of their wit or judgment, and from their care or negligence in using them. Intemperance and impurity, injustice and oppression, and all those other impieties which abound in the world, and render it so miserable, are the issues of selflove; the effect of the animal life, when it is neither overpowered by religion, nor governed by natural reason. But, if it once take hold of reason, and get judgment and wit to be of its party, it will, many times, disdain the grosser sort of vices, and spring up unto fair imitations of virtue and goodness. If a man have but so much reason, as to consider the prejudice which intemperance and inordinate desires bring upon his health, his fortune, and his reputation, self-love may suffice to restrain him and one may observe the rules of moral justice in dealing with others, as the best way to secure his own interest, and maintain his credit in the world. But this is not all. This natural principle, by the help of reason, may take a higher flight, and come nearer the excellence of piety and religion. It may incline a man to the diligent study of divine truths; for why should not these, as well as other speculations, be pleasant and grateful to curious and inquisitive minds? It may make men zealous in maintaining and propagating such opinions as they have espoused, and desirous that others should submit to their judgment, and approve the choice of religion which themselves have made. 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 no small height of sensible devotion. The glorious things that are spoken of heaven, may make even a carnal heart in love with it; the metaphors and similitudes made use of in Scripture, of crowns and sceptres, and rivers of pleasure, will easily affect a man's fancy, and make him wish to be there, though he neither understand nor desire those spiritual pleasures, which are described and shadowed forth by those similitudes. And, when such a person comes to believe that Christ has purchased those glorious things for him, he may feel a kind of tenderness and affection towards so great a benefactor, and imagine that he is mightily enamoured with him; and yet, all the while, he may continue a stranger to the holy temper and spirit of the blessed Jesus. And what share the natural constitution may have in the rapturous devotions of some melancholy persons, has been excellently discovered of late, by several learned and judicious pens.

To conclude, there is nothing proper to make a man's life pleasant, or himself eminent and conspicuous in the world, to which this natural principle, assisted by wit and reason, may not prompt him. And, though I do not condemn these things in themselves, yet it concerns us nearly to know and consider their nature; both that we may keep within due bounds, and also that we may learn never to value ourselves on account of such attainments, nor give the name of religion to our natural appetites or performances.

WHEREIN THE DIVINE LIFE CONSISTS.

It is now time to return to the consideration of that divine life, whereof I was discoursing before; that "life which is hid with Christ in God," and therefore has no glorious show or appearance in the world, and to the natural man will seem a mean and insipid notion. As the animal life consists in that narrow and confined love which terminates in a man's self, and in his propension towards those things which are pleasing to nature; so the divine life stands in an universal and unbounded affection, and in the mastery over our natural inclinations, that they may never be able to betray us to those things which we know to be blameable.

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 has well observed, however these names be common and vulgar, and make no extraordinary sound, yet they carry such a mighty sense, that the tongue of man or angel can pronounce nothing more weighty or excellent.

Faith has the same place in the divine life, which sense has in the natural; being, indeed, nothing else, but a kind of sense, or feeling persuasion of spiritual things. It extends itself unto all divine truths: but, in our lapsed estate, it has a peculiar relation to the declaration of God's mercy and reconcileableness to sinners through a Mediator; and therefore, receiving its denomination from that principal object, is ordinarily termed faith in Jesus Christ.

The love of God is a delightful and affectionate sense of the divine perfections; which makes the soul resign and sacrifice itself wholly unto him, desiring above all things to please him, and delighting in nothing so much, as in fellowship and communion with him, and in being ready to do or suffer any thing, for his sake, or at his pleasure. Though this affection may have its first rise from the favours and mercies of God towards ourselves, yet, in its growth and progress, it transcends such particular considerations, and grounds itself on his infinite goodness, manifested in all the works of creation and providence. A soul thus possessed with divine love, must needs be enlarged towards all mankind in a sincere and unbounded affection, because of the relation they have to God, being his creatures, and having something of his image stamped upon them. And this is that charity, which I named as the second branch of religion, and under which, all the parts of justice, all the duties which we owe to our neighbour, are eminently comprehended: for he who truly loves all the world, will be nearly concerned in the interest of every one; and, far from wronging or injuring any person, will resent any evil that befals others, as if it happened to himself.

By purity, I understand a due abstractedness from the body, and mastery over the inferior appetites; or such a temper and disposition of mind, as makes a man despise, and abstain from, all pleasures and delights of sense or fancy, which are sinful in themselves, or which tend to extinguish or lessen