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TREATISE

CONCERNING THE

LIFE OF GOD IN THE SOUL OF MAN.

CHAPTER I.

Of the Divine Life.

THAT there is a Divine life, which man is capable to know, and live in conformity to, while here on earth, is so plain a position of the Treatise in question, called, "THE LIFE OF GOD IN THE SOUL OF MAN," by HENRY SCOUGAL, that it may reasonably be taken for a granted principle, not only of the author thereof, and of the Bishop1 that recommended it, but also of all that are of the same persuasion with them.

And though some others may seem awhile amused at the proposition, yet by the time they have considered the following sheets, with a mind disposed to relish spiritual things, it is hoped they will have, not only a better apprehension of it, but also a full concession in their minds thereto.

But for the clearer illustration to the well-intended reader, what I treat of, I shall a little follow the said

(1) Gilbert Burnet, late Bishop of Salisbury.

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OF THE DIVINE LIFE.

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author in the explication of it. He saith:-' "come next to give an account why I designed it by "the name of Divine life; and so it may be called, "not only in regard of its Fountain-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."

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Wherein is plainly acknowledged who is the Fountain of this Divine life, from whom it comes; and, lest any one should still undervalue it, and render it some natural faculty of the soul, or some remainder of our forefather Adam, hear the said author again :—“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."2

If, then, a principle so noble as a beam of the eternal light be bestowed on man, by the Father of Lights, what benefits may poor benighted sinful man hope for therefrom, if he apply, with sincere diligence, his mind to the illumination of it? Even no less than what John plainly saith for our encouragement, in his first Epistle, "If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin "3 But, in regard that this great attainment of Christianity is not the first step of those whose minds are turned to the light, let us consider a little what this light or Divine life is, with respect to its operations in us; in the said author's own words,

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It is an inward, free, and self-moving principle."5 And to what, pray, does it move and incline the soul,

(1) Scougal's Life of God in the Soul of Man (2) ditto. (3) I John i. 8. (4) Acts xxvi, 18. (5) Scougal.

OF THE DIVINE LIFE.

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but unto that which is good? And, again, he says, "Those who have made progress in it, are not only "acted by external motives, driven merely by threatenings, nor bribed by promises, nor constrained by laws; but are powerfully inclined to that which is good, and delight in the performance of it."1

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CHAPTER II.

That there are many advantages by this Divine Life.

THERE are many advantages by this beam of eternal light, as our author's phrase is, as we become inclined by it; for as men's minds are turned inward to this Divine light, they will see their sins, and the deformity of soul occasioned thereby. What hurtful lusts reign within; envy in some, lasciviousness in others; pride, emulation, covetousness, deceit, drunkenness, luxury and prodigality, and abundance of vices, how predominant they are in men! even in many that carry a shew of religion, and boast themselves-"That they are of this or the other persuasion, and "have joined themselves to one of those many sects "into which Christendom is unhappily divided,some placing [their religion] in the outward man, "others in a constant course of external duties,-of "frequenting the church or their closets."-" But they who are acquainted with it, know by experi'ence, that true religion is an union of the soul with

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(1) Scougal. (2) ditto.

4 THAT THERE ARE MANY ADVANTAGES

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God, a real participation of the divine nature, the I very image of God drawn upon the soul; or, in the Apostle's phrase, 'it is Christ formed within us.' ”’1 How short, then, of this attainment multitudes are, they may soon see by this illumination inwardly reaching to them, discovering what transgressions they are guilty of; and who is it that can say the same divine principle doth not also show them they ought to forsake those evils? For religion does not only require the mind [to be] "awakened to see the dismal consequences of a vicious life," but that men, in the sense of the danger of eternal woe, ought to resolve upon an hearty amendment, and not presently lose that prospect"s they had of their danger by a sinking into sloth. It is the folly and ruin of most that they live at adventure," "4 and leave the other world to take care for itself.

But certainly this is not the way to eternal happiness; neither ought such to suppose their love to heaven is real, when they so give up themselves to sin. Nor can they reasonably think they love God as they ought, in whom the god of this world, in the worst sense, so bears rule, that the love of God (truly) is not in them.

But as the minds of men are exercised in this Divine life, it weans from the sinful vanities, raises in the soul a hearty love to God, and brings "repentance to be the choice" of those who once delighted in their evil ways. And, " repentance itself is a "delightful exercise, when it floweth from the prin"ciple of love; there is a secret sweetness which "accompanieth those tears of remorse, those melt"ings and relentings of a soul returning to God."5

(1) Scougal. (2) ditto. (3) ditto. (4) ditto. (5) ditto.

BY THIS DIVINE LIFE.

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And as repentance is considered as a fruit of this Divine principle, it will not have that ghastly appearance wherewith some have been discouraged, as if to break off from the undoing course of sin, were the way to be miserable in this life, whatever should be their lot in the other. But those who are sincere, will see, that as they really ought to sorrow for their offending God, so they thenceforth ought to love him, and loving him, to quit those things that brought the anger of God upon their souls, and so to desire the enjoyment of him. Where divine love possesseth the soul, it stands sentinel to keep out every thing that may offend the beloved."1

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And those in whom the love of God prevails, it will dispose them to despise the world. as well the glittering glories of it, as the sinful vanities that are therein; for, the love of God is a delightful and affectionate sense of the Divine perfections, which "makes the soul resign itself wholly to him, desiring "above all things to please him."2

CHAPTER III.

This Divine life renews the mind, and
restores out of the fall.

THUS the mind of man being by this powerful operative principle changed, loathing sin and the author of it, the devil; loving goodness, and God the Author of it, and becoming resigned to him: his nature will be renewed, his affections raised to that which is

(1) Scougal. (2) ditto.

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