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The Life of God in the Soul of Man by Henry Scougal

The book instrumental in George Whitefield’s conversion The Life of God in the Soul of Man (1677), was originally written as a private letter to a ‘dear’ friend, to explain Christianity. It was never intended for publication. Yet it has become a classic Puritan text and one of the most read and influential treatises ever written for the comfort of God’s saints.

The book instrumental in George Whitefield’s conversion The Life of God in the Soul of Man (1677), was originally written as a private letter to a ‘dear’ friend, to explain Christianity. It was never intended for publication. Yet it has become a classic Puritan text and one of the most read and influential treatises ever written for the comfort of God’s saints.

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this expense would pr<strong>of</strong>it me noth<strong>in</strong>g. This gift <strong>of</strong> <strong>God</strong><br />

cannot be purchased with money. If a man should give<br />

all <strong>the</strong> substance <strong>of</strong> his house for love, it would utterly<br />

be contemned. I could p<strong>in</strong>e and macerate my body, and<br />

undergo many hardships and troubles; but I cannot get<br />

all my corruptions starved, nor my affections wholly<br />

weaned from earthly th<strong>in</strong>gs. <strong>The</strong>re are still some worldly<br />

desires lurk<strong>in</strong>g <strong>in</strong> my heart, and those vanities that I<br />

have shut out <strong>of</strong> <strong>the</strong> doors, are always gett<strong>in</strong>g <strong>in</strong> <strong>by</strong> <strong>the</strong><br />

w<strong>in</strong>dows. I am many times conv<strong>in</strong>ced <strong>of</strong> my own<br />

meanness, <strong>of</strong> <strong>the</strong> weakness <strong>of</strong> my body, and <strong>the</strong> far<br />

greater weakness <strong>of</strong> my soul; but this doth ra<strong>the</strong>r beget<br />

<strong>in</strong>dignation and discontent, than true humility <strong>in</strong> my<br />

spirit. And though I should come to th<strong>in</strong>k meanly <strong>of</strong><br />

myself, yet I cannot endure that o<strong>the</strong>rs should th<strong>in</strong>k so<br />

too. In a word, when I reflect on my highest and most<br />

specious atta<strong>in</strong>ments, I have reason to suspect, that <strong>the</strong>y<br />

are all but <strong>the</strong> effects <strong>of</strong> nature, <strong>the</strong> issues <strong>of</strong> self-love<br />

act<strong>in</strong>g under several disguises; and this pr<strong>in</strong>ciple is so<br />

powerful, and so deeply rooted <strong>in</strong> me, that I can never<br />

hope to be delivered from <strong>the</strong> dom<strong>in</strong>ion <strong>of</strong> it. I may toss<br />

and turn as a door on <strong>the</strong> h<strong>in</strong>ges, but can never get clear<br />

<strong>of</strong>f, or be quite unh<strong>in</strong>ged <strong>of</strong> self, which is still <strong>the</strong> centre<br />

<strong>of</strong> all my motions; so that all <strong>the</strong> advantage I can draw<br />

from <strong>the</strong> discovery <strong>of</strong> religion, is but to see, at a huge<br />

distance, that felicity which I am not able to reach; like a<br />

man <strong>in</strong> a shipwreck, who discerns <strong>the</strong> land, and envies<br />

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