On the Natural Life

Prior to embarking upon more exploration of the divine life, Scougal considers what he calls not so much a contrast as perhaps a subtext: the natural life, "our inclination and propensity toward those things which are pleasing and acceptable to nature, or self love issuing forth." He does oppose this natural life to faith and bases it in physicality. Interestingly, he does not equate this natural life with sin or "the natural man" of which Paul speaks in his epistles; instead, he claims it is the guiding principle of animals, which, when it is in control of a man, makes the man without faith wicked. When faith reigns over this natural life, the man is righteous.

I must confess that Scougal makes me nervous here. I fear he may be mistaken to draw a likeness between the life of animals and the life of the man without Christ. But I'll let him defend his position going forward.

A Resemblance of the Divine Perfections

As promised, Scougal proposes to enlarge on his definition of religion as divine life. He believes he can call it this not just because God is its source and author, or because of the indwelling of the Holy Spirit in each believer--accurate though these are. Even more, religion is "a real participation in His nature...a beam of the eternal light, a drop of that infinite goodness." As we proceed, he will expand on these statements. Some of the language employed here reminds me of gnostic statements (emenations, drops of divinity), but I have confidence that Scougal will acquit himself of any heretical tendencies if we hear him out.

The Christian's Meat and Drink

Scougal then reflects on the inner motivations of this divine life. Why does the true Christian bear love for God? Some who criticize Christians think that they are motivated by fear of judgment, constantly looking over their shoulders for the advance of a vengeful God who seeks to catch them putting a foot out of place. But Scougal observes this is precisely what characterizes "forced and artificial religion," a heavy and lethargic thing that barely shifts itself to do what it thinks it must, rather than true religion that derives its motivations from love of and gratitude toward God. "He who has given himself entirely unto God will never think he does too much for Him."

How Religion Is Like Life

Scougal likens religion to life by observing that the true version of the former has "permanence and stability." He intends to contrast those whose profession of religion is characterized by explosive fits rather than a calm steadiness and draws a colorful comparison to the jerky movements of recently decapitated bodies!

He observes, "this divine life does not always continue in the same strength and vigor, but many times suffers sad decays; and holy men find greater difficulty in resisting temptations, and less alacrity in the performance of their duties. Yet it is not quite extinguished, nor are they abandoned to the power of those corrupt affections which sway and overrule the rest of the world." This puts me in mind of the Confession's teaching on perseverance. Having real saving faith does not exempt the Christian from times of spiritual reversal; there are often valleys in between the peaks. But we retain confidence that He who began a good work in us will finish it in the day of Christ Jesus.

Defining Religion

[And before we get much further, I should point out that for Scougal "religion" means Christianity.]

"...[T]rue religion is a union of the soul with God, a real participation in the divine nature, the very image of God drawn upon the soul. In the apostle's words, it is 'Christ formed in you.'" Scougal terms religion "a divine life" and will spend much of the letter fleshing out that phrase.

The crux of Christian faith is the Christian's union with Christ. Our identification with him in his death and resurrection is what grants us every spiritual benefit; the indwelling of Christ's Spirit is the earnest of our inheritance, the seal of our salvation and the promise of our glorification.

I will be interested to see if Scougal elaborates on his idea that true religion is "a real participation in the divine nature." Undoubtedly he draws upon Peter's words in his first epistle but somehow I doubt he will come to the same conclusion as the Orthodox have concerning the divinization of the believer. We shall see.

Misunderstanding Religion

Prior to discussing the nature of true religion, Scougal comments on some common erroneous takes on religion.

True, authentic religion is not:

1. Bare intellectual assent to a creed.

2. Keeping a set of behavioral rules.

3. Emotionalism.

Scougal states that many mistake a part or aspect of religion, especially in an exaggerated form, for the whole. That religion does involve right belief (orthodoxy), right practice (orthopraxy), and emotional investment cannot be denied. But we rightly hold these things together, in balance. He also warns against our tendency to "baptize" our sins by attempting to create Christian justifications for them.

Scougal's Occasion for Writing

Scougal tells his friend (remember, this was written as a letter) that his purpose in writing is to advance "virtue and holiness." A life of Christian sanctity was the goal of every Puritan; their sermons and books are full of exhortations, encouragements, and advice regarding personal holiness. They took to heart Peter's admonition to holiness based on the holiness of God--as he is holy, so Christians are called to holiness. R. C. Sproul has recognized that a problem afflicting the contemporary church in the West is the lackadaisical attitude many professing Christians have toward sin. They simply don't dwell on the holiness of God and God's command to be like him, or upon the repeated exhortation in the Scriptures to imitate Christ. If Scougal can help us in this regard, he will have done us a great service.