HDfli '\- ';'■'}' .'■'.' 1 ''.•,- Glass. Book. AN ENQUIRY INTO THE MORAL REGENERATION OF HUMAN NATURE; OBSERVATIONS ON THE RELATION IT BEARS TO THE SEVERAL DUTIES OF A CHRISTIAN LIFE. By GEORGE M'CANN, MINISTER OF THE GOSPEL. I will make a man more precious than fine gold ; even a man than the golden wedge of Ophir. — Isaiah xiii. 12. yvc&id eccvrov. EDINBURGH: PRINTED FOR THE AUTHOR, BY ANDREW JACK, 134 HIGH STREET. MDCCCXXVIII, TV/*' CONTENTS. Introduction . . . . • Page 11 Humanity man's proper nature . 33 Reconciliation and free-will ... 60 Immortality of the soul . . . . . 89 Moral duties and christian virtues . . . 117 Virtue . . . ... 123 Justice . . ... . 128 Prudence . . . . . .13.1 Temperance . . . . . . L32 Fortitude . . . . . . . 139 Faith . ... . . 143 Hope .... . . 149 Charity 152 Humility . . 159 The cross of Christ the way to glory . . . 163 Superstition and enthusiasm . . . . 181 Reflections and conclusion . . . . 187 PREFACE. ?▼ hen we make man the subject of our inquiry, in whatever light we view him, either physically or morally, he becomes an object of peculiar inter- est ; and when, in the prosecution of these inqui- ries, we perceive the perfect adaptation of his num- erous moral and physical properties, in the forma- tion of one great whole, we are lost in the contem- plation of the astonishing creative powers manifest- ed in his formation, and exclaim with the psalmist, that " he is fearfully and wonderfully made !" Nor are these solemn aspirations lessened in the con- templation of him, even in his depraved state ; we view him still great — though in ruins, and wonder that that great and beneficent Being who formed him, should deign to preserve in him the primitive stamp of his own divine nature ; that he should vouchsafe his manifold kindnesses, in the continua- tion of his being, and preservation here, and in ex- tending it to a future state, made glorious by his own external presence. 4 PREFACE. " When I consider the heavens which thou hast made, the sun, moon, and stars, which Thou hast ordained ; What is man that thou art mindful of him, and the son of man that thou visitest him ?" It is in the comparative ruin of man's moral greatness, and connexion with his Creator, that his present humiliating condition forces itself so powerfully up- on us, that we see those rational faculties, so wisely- ordained for his Maker's glory, and his own happi- ness, prostituted to purposes foreign to both ; yet, the very existence of these faculties, however they may be misapplied, justify every attempt to eluci- date their capabilities, and to direct them to their primitive channel ; to shew that they may yet be productive of their great ends ; and that, in their due regulation, centers the moral duty we owe to God, our neighbour, or ourselves. The magnitude and importance of an attempt of this kind, can only be estimated by anticipating the eternity of consequences to which man is liable. He does not live here for the mere gratification of sense ; his sensitive enjoyments were intended to be subordinate to the end of present peace and future glory. All these ennobling faculties were never in- tended to be confined to the probation of "threescore years and ten." Man is abeingmade for another state PREFACE. 5 of existence; and if the attention could be rivetted to this great truth — that humanity is eternal, as the na- ture from whence it derives its being ; that our ac- tions here, which consist in the proper appropriation of the several attributes of humanity, affect its eter- nal state and condition ; that this appropriation depends upon a proper application of our reason, to the investigation of the matter, and of the ex- tent of our powers in the mighty work ; we would give God the glory, that we were yet in a land of hope ; we would hasten to redeem the time, and wonder that so much had been lost in doing those things which hath neither the promise of the good things of this life, nor of that which is to come. The heathen philosophers, who made man their principal study, discerned the distinguished im- portance of his being: although, without revela- tion, they saw not the superior excellence of his nature; yet they concluded that he was their most proper study. Hence, their celebrated mot- to, " Man, know thyself." But with higher won- der may that man view his exalted situation in the scale of being, who understands, from the councils of heaven, that he is made capable of receiving and enjoying everlasting life ; that after obedience in a restored humanity unto death, he shall partake a b PREFACE. divine nature, and sit down as a conqueror on the throne with Jesus, as he has overcome, and is sat down with his Father on his throne. The great mystery of godliness, (as the inspired apostle ex- presses it) " God manifested in the flesh," proves clearly, in our favoured day, that which excited astonishment in the exalted views of Solomon, and made him cry out, " Will God in very deed dwell with men on the earth /" The term humanity embraces more than a super- ficial observer would be led to imagine. It is a term comprehensive in itself, and embraces and con- nects all that is morally virtuous, with Christian principle. Its province includes one of the greatest creative works of infinite wisdom — the foundation of the covenant of grace; the great sacrifice of atone- ment ; and, of a necessary consequence, everything relating to our present and eternal welfare. One would imagine, that a subject so vast, and so com- prehensive, would have long since exhausted the ingenuity of metaphysical research ; but, strange to say, it has scarcely been touched upon by any, even by those who have spent their lives in the benevolent duties of regulating society, by either legal or religious compacts. An indefinite and vague opinion, that the fall of PREFACE. 7 man destroyed his original nature, caused men to take for granted what was but partially true, and led him to exercise, in abstract and limited sectar- ian prejudices, virtues and qualities in themselves noble and humane ; but unproductive of benefit, from their want of foundation in the true nature of things; from their not having found the way to the heart by that proper channel which natural views, and the language of nature, never fails to find, and from this being mixed up with their own contracted notions of establishing their individual views. I was led to consider the subject from the simple enquiry of what man was — from the Scripture — and other accounts of him; what he is capable of inamoral point of view; and how far his present actions, habits of society, &c. are concerned in making him what he is. And this led me further to enquire, how far his moral nature was capable of improvement, and the relation his own exertions bore to his duties here. Whether or not that nature was bad in itself, or that we were daily contributing to make it so. I next viewed it, as it appeared in the Son of God, and our Divine Redeemer ; and the more I looked at it, the more I was convinced, that it was a neglected subject. I became at last resolv- 8 PREFACE. ed to submit my thoughts on it to the ordeal of public and general intelligence, with a view to ex- cite enquiry, and to draw the attention more closely, to a matter with which we are so closely allied ; not doubting but that new thoughts may arise, and society be benefited, by prosecuting a theme so interesting, that even a angels desire to look into it." I have viewed it abstractedly ; nor have I to my knowledge allowed a single thought of private prejudice, to interfere with my design of general usefulness. Like the principles of nature itself, it has its existence in the great original laws, by which the great whole was set in motion. It rises above the invention of man's theories, and extends its blessed effects to all nations. Like the vivifying principles of light, it reflects its divine influence upon the just and upon the unjust, unshackled by colour, clime, or human invention. The primary point of importance in the subject of this enquiry, and which I mean to investigate, is, Whether we have sufficient Scripture authority for believing that the redemption which believers have by Christ Jesus, frees them, not only from the guilt of sin ; but whether they have also a restora- tion of human nature in a state of sanctified purity ? PREFACE. 9 1 do not mean a state such as Adam had — of unsuf- fering innocence, in the garden : but whether we may, as believers, expect a nature in conformity to the law, — a nature to which the commands of God will not be grievous, and in which believers may both obey and suffer after the example of Christ. If they receive a restored humanity, we then find a rule for the regulation of morals, according to truth and the nature of things : and also, for de- tecting the deceptory arts of enthusiasm and super- stition ; also a plain path of obedience for our feet, of universal application. Taking up the cross and following Christ will be our reasonable service; while, without such a nature, we could not obey, and suffer with Christ ; for his example would be inimitable, and an attempt, in such a case, pre- sumption. Whether the nature of man be entirely or parti- ality depraved, or whether he is restored by the wash- ing away of sin, or a new creation, I do not at present dispute ; for no less than the power of God which spake the world into being, can either restore or create us anew. And the Scripture, in di- vine wisdom, speaks of the mighty work, by figures applicable to both methods of salvation. But what affects the question on this point, is, whether or 10 PREFACE. not human nature be restored ; for if human na- ture be restored in its identity, we have then a rule for judgment, and a key to much useful know- ledge, in an embodied form, which will render the example of Christ expressive of divine wisdom, and our believing obedience full of comfort. But if we have no Scripture ground to ex- pect a restored humanity, salvation will con- stitute a new nature, but not a human one ; and therefore, unlike the nature in which Christ obeyed and suffered. By this some degree of dis- similitude would appear to exist between Christ and his brethren, whom it behoved him to be made like unto ; for it is said, that " both he that sancti- fieth, and they who are sanctified, are all one ; for which cause he is not ashamed to call them brethren" As many Scriptures border on the line of this in- quiry, it becomes us reverently to enquire in the temple of the Lord, and wait at wisdom's posts, call- ing on him who hath promised to give to them that ask him : " for every one that asketh receiveth, and those that seek shall find, and to those who knock it it shall be opened." INTRODUCTION. In offering a few thoughts on the subject of this enquiry, I make no other apology, than the short- ness of time, and the importance of the subject it- self; hoping my readers will allow the propriety of every prudent attempt to disseminate principles in their tendency calculated and designed to re- move antisocial errors and prejudice ; by presenting to the mind such reasons and arguments, as may excite generous passions, kindle the love of moral virtues, and christian graces ; thus stirring up those gifts of God within us, which he hath bestowed, in order to bless and tranquillize every enlightened and humanized being. Amid the variety of religious systems which abound in our day, we yet want (I presume) a centre of union, a consistent ground of reconciliation ; a desideratum to the generous and liberal of all christian parties ; a standard to which they may resort ; a place where they can meet each other in peaceful freedom and mutual edi- fication ; I would say, genuine social christian pri- 12 INTRODUCTION. vileges ; where a benevolent and mutual right of free discussion will be not merely tolerated, but de- sired and allowed. Every man should prefer truth to a mere sectarian dogma ; and regard genuine mo- rals, arising from restored humanity, as the best ex- ternal evidence of that religion whose" voice pro- claimed peace on earth, and good will to men. The promised time is approaching, when free in- vestigation and candid inquiry will be more care- fully attended to, — truth received on its own proper evidence, — and its friends learn to be more kind and forbearing. A time, when truth in the love of it, will be the only bond of christian union: — That happy time when men will beat their (party) swords into plough-shares, and their spears into pruning- hooks ; when one sect will not strive to vex another, but rather, in the cause of truth, studiously strive who shall render themselves most agreeable to so- ciety, acting humanely in the spirit of christian love, and doing good to mankind ; " for with such sacri- fices God is well pleased." " For our weapons of warfare are not carnal, but mighty through God to the pulling down of the strong-holds of sin. And, if I may express myself freely, I would say, that a restored human nature is this desideratum. The human nature is the nature of man — the na- ture in which God created him — where shone the luminous rays of light and love, where reason blos- somed, and where virtue smiled. In this nature man held communion with God : But alas ! this INTRODUCTION. 13 nature sin has defiled, and Satan has tempted. Yet, amazing love ! this nature God restores, Christ as- sumes, wears, washes, sanctifies, and redeems, with his own blood ; takes the prey from the terrible, and delivers the lawful captive. This human nature restored, and endowed with moral virtues and christian graces, becomes the seat of sympathy, af- fection, and reason. If man lived according to the design of God in his creation, society would be a blessing, and the increase of mankind an increase of social happiness and delight. Men were not made to be enemies to each other, but friends, brothers : for of one blood God made all men, that in that one blood, we should feel the sympathies of bro- therhood, and live in love as the children of one indulgent parent, Eph. v. 1. The restoration of human nature is essential to moral virtues, to Christian graces, to social duties : so necessary to our felicity, that society cannot be happy without it ; nor can any profession of reli- gion, however strict, zealous, or superstitious, be substituted in the stead of it The reason is evi- dent, for without a restored human nature, we can neither have clear reason, nor sound minds ; with- out reason we cannot have the joys of reflection ; nor the joys of reason, without human sympathy : besides, the joys of either separate, are unsatisfying and transient, therefore inadequate to the happiness of a rational nature : Hence, the enthusiast who soars, and the superstitious who sink in their devo- 14 INTRODUCTION. tions, worshipping without the reason of the mind, are equally distant from the true and rational hap- piness of a restored nature. The enthusiast may have an elevated fancy, and highly excited feelings of sensitive devotion, and the superstitious devotee may indulge in the melancholy pleasure of a gloomy sorrow, in which he may fancy himself atoning for past follies, by present mortifications, while God's word says to both, as unto the super- stitious Jews, " who hath required these things at your hand ?" The religion of Jesus is a reasonable service, and glorifies God as it benefits man : but what tends not to the rational happiness of man, receives no authority from God. Mistaken notions have wide extremes : Some place religion in feel- ings, others in reflection : the first fear reasoning as dangerous to a happy state of the mind; the latter consider mere feelings as the path-way to fanati- cism ; whereas, a restored state of human nature, most happily and temperately unite clear intelli- gence in the mind, with happy sensations in the nature; thereby perfecting a consistent and rational devotion. It is to be feared, many view religion only as a system of right opinions, and decent ceremonies, where propriety of attendance is dictated by custom, and their fear towards God taught by the precepts of men. Such believe on the evidence of men's autho- rity, rather than the force of divine convictions; these will devoutly present at God's altar, their INTRODUCTION. 15 persons, gifts, and devotions, hoping to stand ac- cepted with God on these accounts, and to obtain the name of charitable and religious amongst their neighbours. While much is said about opinion merely, the depraved state of man's nature seems forgotten or neglected ; that until these diseases of heart and nature are removed, our devotion will be only a form, and our happiness a shadow. Nor is this the whole evil ; for connected with these, is the awful danger of imposing on the young and ignorant, a false impression of the religion of Jesus, exhibiting a cold, formal, lifeless attendance on the external part of religion, shewing at the same time real life, and love, and desires for the present world ; what will the conclusion of young minds be, but that the world is the chief good, religion a cheat, and that those who set before them such an example, are either fools, or knaves ? We are taught by the voice of revelation, to put on the new man : but, in order to put on the new man, we must first put off the old. We must therefore, put off the old man and his deeds ; for, should the old man and his deeds remain uncruci- fied, while we put on the new man by profession, this would be to make the motley figure, the Christianity of many exhibit in the world. Chris- tianity does not consist merely in name or notion ; and although it is to be regarded by proper obser- vances, yet no form can fully comprehend it. Men 16 INTRODUCTION. have endeavoured to establish religion, by senti- ments, by ceremony, and by laws, or rules without effect ; for if there had been a law which could have given life, " Verily, (saith an apostle) righte- ousness would have been by the law," Gal. hi. 21. We require a nature obedient to the law — one in conformity to it, one to whom the commandments of the pure law will not be grievous ; this is the hu- man nature restored, washed in the laver of regen- eration. For, in order to approach God aright, the heart must be " sprinkled from an evil conscience, and the body washed with pure water." Man being a weak creature, unable, in this pre- sent state, to know much of abstracted excellence, the wise Creator has embodied his love and wisdom in emblems. The human nature itself is a dark bo- dy, where God hides much of his great designs ; these will unfold themselves, to the glory of God, and the happiness of man, in the council of his re- volving providences. Much of the mystery of love is reserved for the practice of duty ; the disobe- dient,' therefore, can never know, in that state, the blessings of religion, as they are realizedin substance rather than shadow, and in practice rather than theory, " Hid from the wise and prudent, and re- vealed unto babes," Matt. xi. 25. If we admit a legimate connexion between natu- ral and revealed religion, it will be necessary to ad- mit the propriety of restoration in human nature, — as a soil for the seed of moral virtues, — as a ground INTRODUCTION* 17 for the foot of Jacob's ladder to rest on, that the ascent to heaven may have a connection with truth and nature, according to the example of our Lord Jesus Christ. Many christians discover the obligations of natural religion* and the proprie- ty of moral virtue, who have not perhaps discerned the close union and exact harmony which subsist between moral virtues, and christian graces. Sin disturbs the natural union between the soul and the body; but when the soul is cleansed from sin, there is a fellowship between the soul and Christ, and between Christ and God ; to preserve this union, while man is in his probationary state, requires faith in the Son of God, and obedience evi- denced by the putting away of sin. Some have en- tertained strange prejudices against human nature, and speak of it as they would of the carnal, mak- ing no difference ; forgetting that Jesus Christ wore it; this is certainly an error, and the root of many errors, very dangerous in the practice of duty. When our Lord appeared to put away sin by the sacrifice of himself, it was sin only ; there was no necessity to destroy human nature with the work of the devil : all sin is said to be of the devil, and those who love and practise sin are said to be of their father the devil, while his works they do, but no longer. Human na- ture is God's work, his creation, and before de- filement with sin, was very good ; and when creat- ed anew in Christ Jesus, is again very good ; no man hateth his own flesh with any propriety of B 18 INTRODUCTION. reason ; the obedience and sufferings of our Lord was in that body prepared for him, and that body was the human nature, and in this he left us an example that we should follow his steps. It " be- hoved Christ," saith the apostle, to " be made like unto his brethren, that he might be a merciful and faithful High Priest in things pertaining to God, for in that he himself hath suffered, being tempted, heis able to succour them that are tempted," Heb.ii. 18. He is the head, they are the members, this figure implies the same nature. But it is a truth declared plainly without any figure, that because the children were partakers of flesh and blood, he also himself likewise took part of the same ; for he took not on him the nature of angels ; but he took on him the seed of Abraham, Heb. ii. 14, 16. Flesh and blood dissolves no union between the merciful Redeemer and his followers. But the Lord Jesus disowns the least relationship with sin and wickedness. Sin is not the nature of man, but the disease and defilement of man's nature, nor is sin natural to man. As a physician from the hea- vens, Christ came to heal the worst disease of man, and to put away sin by the sacrifice of himself. In the days of gospel power, men were enjoined to put away their sins, calling upon the name of the Lord, Acts xxii. 16. In those happy days be- lievers purified themselves in obeying the truth, 1 Pet. i. 22. We pray for those days of power a- INTRODUCTION. 19 gain, when men will desire salvation, and be truly- willing to put away their sins ; or, as saith the pro- phet, " be willing to be made clean/' Jer. xiii. 27. Christianity is a new creation ; believers are the workmanship of God, " created again in Christ Jesus unto good works, which God hath ordained that we should walk in them," Eph. ii. 10. " If any man be in Christ, he is a new creature," 2 Cor. v. 17. Whereas many, it is to be feared, cover with a covering, not of God's Spirit. But in the blessed change of which the gospel so fully speaks, the heart of stone is taken away, and the heart of flesh restored ; on this new heart God promises to write his laws, and with the blessings of a new covenant, to give a new nature, Heb. viii. 10. This new heart which the Lord has promised, will be susceptible of genuine feelings, pure friendship, living virtue, moral obligation, and christian love ; to use Solomon's fine figure, " A garden enclosed is my sister my spouse ; not like the garden of the sluggard, covered with thorns and briers ; but like a garden well watered ; or a field which the Lord hath blessed, Isa. lviii. 11. Gen. xxvii. 27. Such bring forth fruit to God's glory, not merely leaves of profession, but fruits of righteousness ; they love as brethren, " not in word only, but in deed and in truth." They possess a nature capable of God's original image, a nature which partakes of the kind and generous feelings of humanity. Human nature, therefore, is man's proper nature 20 INTRODUCTION. where he lives, thinks, and suffers ; it is the pro- vince of thought, the centre of feeling, the sub- ject of faith, and the happy seat of love and affec- tion. Can any say, therefore, with propriety, that when the God of love calls on his people to love him with all their hearts, and minds, and strength, that he is an hard master, reaping where he has not sown, or gathering where he has not strawed ? Is it not rather an additional blessing to be autho- rised in the joyful privilege of bringing to his altar, the fruit of our lips, giving thanks to his name ? Heb. xiii. 15. When the Jewish people, which God planted as a right vine, had continued to add sin to sin, per- verting their ways, departing from the Rock from whence they were hewn, and corrupting them- selves, until they had not the mark of his children ; nevertheless still wished to be called sons of Abraham ; but the Baptist, so far from calling them sons of Abraham, the friend of God, he denies them even the name of men ; for as they had chang- ed their nature by sinful practices into the nature of poisonous animals ; he therefore addresses them, not as descendants of Abraham, but as descendants of the serpent, a generation of vipers, Matt. iii. 7. " Saying, who hath warned you to flee from the wrath to come," evidence a change of heart by the fruits of your lives, and call not Abraham your INTRODUCTION. 21 father, unless your faith and fruits of faith resemble his. In vain do ye boast a pedigree derived from Abraham,—*" For God is able of these stones to raise up children to Abraham." Our Lord reproves the same absurdity in the Jewish people, by telling them they were of their father the devil, while they did his works, and would not allow them a name which did not correspond with their nature. When Peter addresses the Jewish sanhedrim, he uses no flatteringtitles, but boldly declares them to be trai- tors — thebetrayers and murderers of Jesus: likewise Paul, when sent to the heathen, it was to turn them from darkness, not to flatter them in it. Human na- ture implies the duty of obedience and suffering, and by many is reproached and stigmatised, either from the custom of others, or to make room for a favorite system ; for systems seem to multiply like the altars of Israel, Hosea x. 1. Men shew a greater fondness for any system of notions, than for the practice of truth, both in the natural and moral world ; men are averse to the plain path of duty, although blessings are connected with theory, and happiness with the practice, — "Blessed are ye if ye know these things ; happy are ye if ye do them " The Lord seeth not as man seeth ; for man looketh on the outward appearance, but the Lord looketh on the heart, 1 Sam. xvl 7. Those who worship God are required to worship him in spirit and in truth. Can we do this while sin has domi- nion over us, while our hearts and natures are cor- 22 INTRODUCTION. rupt, unrenewed, and unsanctified? Impossible: for his servants ye are to whom ye obey ; whether of sin unto death, or of obedience unto righteousness, Rom. vi. 16. God would not accept on his altar the polluted, the lame, or torn, in sacrifice, even under the law ; we therefore cannot think that a less pure worship can be now acceptable to him in the bright- er days of Gospel purity. Neither can we worship without the aids of the Holy Spirit, who helpeth our infirmities, and maketh intercession, according to the will of God : who promises the Holy Spirit as an abiding witness to his people, and they are to be holy in body, soul, and spirit, and our bo- dies to be temples for the Holy Spirit, and con- sequently to be kept holy ; for he that defileth the temple of God, him will God destroy, 1 Cor. iii. 17. True worshippers of Deity contemplate the glo- ry and perfections of the God they worship ; nor can they grow in his grace, receive his image, or obey his will, unless he is known to them in his cha- racter as a reconciled God and father. God is a God of love and mercy ; but can the cruel, the con- tentious, the inhuman person, with such a temper of mind worship a God of compassion ? Can the adulterer, whoremonger, or unclean person, wor- ship, without repentance, a God of holiness and purity itself? Or can the proud, the vain, the scornful, the selfish and covetous, while they re- main such, worship in the spirit of brotherly kind- ness and Gospel holiness, a God of justice, wisdom INTRODUCTION. 23 and power, whose laws are impartial, and whose kingdom is everlasting ? Impossible. The whole Jewish economy taught, in a manner minute and specific, not only the time and place, but way and manner; and in nothing were they more particu- lar than in the ceremonial cleanness, and difference of the creatures which were to be offered to God in sacrifice ; no bird nor beast except those which were clean, and even these were to be free from blemish — living sacrifices — not torn, nor lame, nor sick, Mai. i. 13. We learn that fine linen, white and clean, is the chosen emblem to represent the righteousness of the saints, Rev. xix. 8. : and under the law, the Israel of God, were forbidden, by a positive law, to wear a garment of different kinds mingled, as of linen and woollen, Lev. xix. 19. -Deut. xxii. 11. ; besides the curtains of the ark were of fine linen ; the coat and mitre of Aaron the high priest, and the dresses for the other priests, were to be of linen, Exod. xxvi. 1. and xxviii 37, 39, 42. All the typical laws were full of meaning, and as a shadow of good things to come, the body being of Christ, yet the shadow will help the eye to see the sun, and the shadow of the law, as a schoolmaster brings us to Christ. If God was pleased, under the law, in his unsearchable wisdom, to be so minute in the outward kind and form of worship, will he, under a more glorious dispensation, be indifferent about the temper and spirit in which we wor- ship Him ? the law made nothing perfect, but 24 INTRODUCTION. the bringing in of a better hope did. Will the unchangeable God appoint outward garments un- der the law, and care nothing for the garments which cover our spirits, in the purer worship of the latter day's glory ? No truth is plainer taught from the Old Testament by precept, than those from the New in example : " the law was given by Moses, but grace and truth came by Jesus Christ." He came to fulfil the law, to be the light of its shadows, the substance of its emblems, and the life and fulfilment of all the promises; he not only taught the law, but lived in all its pre- cepts and designs. Heaven's treasuries of wisdom were expressed in precepts by him, and its good- ness and love exemplified in practice ; he not only taught his followers what was true, but shewed them how to live. And more, O wondrous love ! he taught us how to die. From the force of his example, I would just observe, and I think it very plainly revealed, and our Lord expresses it in word, saying, " If any man will come after me, let him deny himself, viz. any sinful desire of the old man, and take up his cross, and follow me." " To offer our bodies, a living sacrifice, holy and acceptable to God," is both by injunction, and after the example of Christ, our reasonable service, Rom. xii. 1. Under the law, clean beasts, emblems of inno- cence, were appointed to be offered in sacrifice,, such as oxen, heifers, lambs, and kids of the goats„ INTRODUCTION, 25 among the beasts ; and among the birds, the pigeon and dove, &c. being clean and innocent creatures ; for no ravenous creature could be offered, such as lions, bears, wolves, tygers, or apes, of beasts ; nor eagles, kites, cormorants, &c. among the birds. We have no ground to suppose, that under the more glorious dispensation of the gospel, where all the Israel of God are a royal priesthood, a chosen generation, a peculiar people, that any of them will be allowed to offer unclean sacrifices ; neither indulged in the neglect of offerings. Every high priest among the Jews, was ordained to offer gifts and sacrifices ; wherefore, it is of necessity, that Jesus, the great High Priest, have somewhat also to offer, Heb. viii. 3. This is answered by the Son of God, when he cometh into the world, he saith, " Sacrifice and offering (such as were merely sha- dowy) thou wouldest not, but a body hast thou prepared me," Heb. x. 5. This body was the hu- man nature, in which perfect obedience was to be offered ; the law magnified by his obedience, and the penalty endured by his sufferings, and by both was the atonement made, and an example set be- fore us, that we should follow his steps, not merely by profession, but really and truly ; for his priests have also somewhat to offer, even their bodies a living sacrifice, and the fruit of their lips giving thanks to his name. Can we, who now live in the latter days' glory, conceive that God will be pleased with worse than it 26 INTRODUCTION. Jewish sacrifices ? Can God, who is of purer eyes than to behold sin, with the least allowance, accept sacrifices torn and lame, a form of outward devo- tion, with real selfishness in the heart, vainly at- tempting to serve God and mammon, professing to know God, and in works denying him ? Drawing near him with our lips, and our hearts far from him ? The word of God, under both law and gospel, requires that all men repent and believe the gospel : " Cease to do evil, learn to do well" " Arise, why tarriest thou, and wash away thy sins, calling on the name of the Lord." Not only the filthiness of the flesh, but of the spirit ; inward and outward pollution, that ye may be a new lump, leavened with sincerity and truth. Can any thing be more clearly revealed, than the design of the coming of Christ, to finish transgression, — to make an end of sin, and bring in, (into the very soul,) an everlasting righteousness. " Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word ; that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing ; but that it should be holy, and with- out blemish," Eph. v. 25, 26, 27. This doctrine is not only agreeable to the Scrip- tures of truth, but productive of true morality, for if the tree is not made good, the fruit will not be good. None, I grant, can restore our fallen nature, but the Almighty Power which called the world INTRODUCTION. 27 first into being ; who spake and it was done : he gave commandment and order took place. But then faith cometh by hearing, and hearing by the word of the Lord ; and there is a command from on high, " Let him that hath my word speak my word ; for what is the chaff to the wheat ? saith the Lord." A charge is brought against the Jewish prophets, which concern many of the present day. "If they had, saith the Lord, stood in my counsel, and caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings," Jer. xxiii. 22. Too often men have stood in their own council, the council of their sect, rather than in the council of God, and have spoken their own words rather than His words: we have consequently much zeal for proselytism : but a shameful neglect of moral duties, viz. those genuine, and generous morals, which evidence a true restoration of hu- man nature ; for mere imitations of morals by re- finement of manners, and ceremonials of religion, are like artificial flowers, which may be beautiful in appearance, fine in colour and form, and resem- ble nature ; but want the softness, the fragrance, and the very nature of flowers. The doctrines of redemption as preached by the apostles, have been strangely neglected, or soft- ened down by terms and phrases suitable to the taste of those who, like some, desired only to hear smooth things. And the doctrine of immediate 28 INTRODUCTION. salvation, a restored nature, moral duties, obed- ience, and suffering with Christ unto death, have been, if at all, very feebly enforced. Can shep- herds now in general say to their flocks, as Paul said to the Corinthians : " Ye are washed, ye are sanctified, ye are justified, in the name of the Lord Jesus, and by the spirit of our God ?" Too many imitate the foolish man who built his house upon the sand ; they zealously build without having dug for a solid foundation, and are in danger ; others spend their time in laying a foundation in theory, but by neglecting to deny themselves, and to build on that foundation, the real practical part of religion, are become, as Peter expresses it, blind, and cannot see afar off, and hath forgotten (at least in practice) that they were purged from their old sins. "Wherefore the rather brethren give dili- gence to make your calling and election sure : for if ye do these things ye shall never fall." 2 Pet. i. 10. When the gospel is preached in its simplicity and fulness, power attends the word of the Lord, it softens the hearts who receive it, as the rain and dew from heaven, waters and softens the earth : so human nature is restored, its fruits make a genuine appearance, pure morals, obedience, a patient con- tinuance in well-doing, and suffering with Christ, like some of old, " who loved not their lives unto death," Rev. xii. 11. It is necessary, that the preach- ing of the gospel should impress men's minds with INTRODUCTION. 29 sentiments agreeable to the precepts of religion ; and that it should evidently be the great object to which all things tend, that whosoever understands its principles, may be ready to shew that it tran- quillizes human nature in particular, and extends its blessings to the whole state and order of the world. Neglecting to inculcate the propriety of moral duties, and the still greater neglect of pointing out the restoration of our nature as the object of the gospel, has I fear deranged in the minds of many, the order and duty of morals and religion. The morals of unrenewed men are like the vine of So- dom, and the fields of Gomorrah ; their grapes are grapes of gall, and their clusters are bitter ; and their pretensions to religion, ignorance or hypocrisy. " Unto the wicked, God saith, what hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth ; seeing thou hatest in- struction, and castest my words behind thee ?" Psal. 1.16. When religion gives laws to a new creation, old things being past away, and all things being become new ; it agrees then truly with the cha- racter of him from whom it comes, and describes a change of nature as a work much more serious and important than a mere change of opinion ; for men may, on the strength of clearer evidence, and strong- er argument, change their opinion ; but what man can change his nature, and bring a clean thing out 30 INTRODUCTION. of an unclean ? Not one, Job xiv. 4, Those who received Christ at his first appearance in the flesh, to them gave he power to become the sons of God, to them that believe on his name ; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God'' John i. 12,13. "Of his own will begat he us by the word of truth (saith James) that we should be a kind of first fruits of his creatures," James i. 18. Physicians trace diseases from effects to causes, and on discovery apply remedies. Such conduct passes without censure, indeed it is very commend- able. Will indulgence on the same generous ground be allowed, if honest enquiry be made con- cerning the diseased state of religion and morals? If pure morals be the best evidence of Christianity, in what condition is religion in our day ? We can never suppose that God, who is pleased with truth in the inward parts, and cannot be deceived with appearances, will accept at our hands a lifeless form of religion and morals. The cherubim s of glory, which overshadowed the ark of the covenant and mercy-seat, were emblematic guardians of both tables of the law, for both were in the ark ; and both have the same divine authority. The same lawgiver, who has said, " thou shalt love the Lord thy God, with all thy heart," &c. has also said, " thou shalt love thy neighbour as thyself." " On these two commandments, (saith the Lord Jesus,) hang all the law and the prophets." In vain do we INTRODUCTION. 31 profess love to God, if love to our neighbour is want- ing ; or offer our sacrifice until reconciled to our brother. Although morals are grafted on the stock of Christianity (at least by profession), they do not thrive ; but are drooping into lifeless forms of bor- rowed etiquette, instead of fruit to the glory of God, and love for his laws ; vice has become fash- ionable, native virtue smiled at ; and corruption has found its way into almost every path of life. Religion, the refuge of the pious and pensive mind, has not escaped : divisions, subdivisions, and names, and forms of endless variety, have disgraced it; and avarice and contention have banished peace and love from their selfish circles. Judas betrayed Je- sus into the hands of his enemies, for a trifling re- ward; but many have betrayed the fair cause of true religion into the hands of its enemies, through pride of party and sordid gain. Would divi- sions be so numerous, if truth and love inhabited a pure humanity in professors? "Tis evident party walls are daubed with untempered mortar, and there- fore a stormy wind shall rend them, Ezek. xiiL 15. The great end of our Lord's incarnation was to make known the true God, reconcile man to his law, and love, and duty, that peace and blessings might abound throughout the world, until the whole earth would be filled with his glory. Ris- ing clouds, however, can never defeat the course of the sun, the Lord will arise, bruise the head of the serpent, restore pure morals, and the life of religion, 32 INTRODUCTION. and destroy him who had the power of death, and give his people a saving knowledge of the truth as it is in Jesus. How blessed and happy would it be to see professors of religion with the mind which was in Christ, that mild, humble, loving spirit which was in him, which spread itself like a morning sun on good men, full of light and life. May his kingdom come, and its blessings abound, until all the families of the earth be blessed in him, and all nations call him blessed ! And let the whole earth be filled with his glory ! Amen. So prays yours in the Lord Jesus, George M'Cann. AN ENQUIRY, &C. CHAPTER I. HUMANITY THE NATURE OF MAN. " How poor, how rich, how abject, how august, How complicate, how wonderful is man ! How passing wonder, He who made him such ! Who centered in our make such strange extremes ! How different nature's marvellously mix'd, Connexion exquisite of distant worlds ! Distinguished link in being's endless chain ! Midway from nothing to the Deity." Young. The wisdom and power of God appear in the multitude of living creatures, which he hath form- ed, and continues in being, through the constant care of his indulgent providence : nor are the least of these creatures neglected or forgotten. Natu- ralists who investigate the works of God, inform us, that by specific marks, the genus and species of all creatures are carefully preserved, so that not c 34 HUMANITY, only the being, but the distinctive tribes of animals, are continued from generation to generation, which show forth visibly the infinitely diversified works of Almighty God. Not only hath he given being to an innumerable number of creatures, but also extends laws suited to the nature of every creature. " He doth according to his will in the armies of heaven, and among the inhabitants of the earth, and none can stay his mighty hand, or say unto him, What dost thou ? In the heavens, on the earth, in the air, and in the sea,— the eyes of all things wait on God, and he giveth them their food in due sea- son. He careth for bird and beast ; a sparrow can- not fall without his knowledge ; he clothes the lilies and grass of the fields ; nor does the indulgent Crea- tor refuse audience to the helpless brood of young ravens, nor despise their croakings when they cry unto him. If God, therefore, be merciful to all his creatures, the least of which have their being by his care, will man, whom he hath made Lord of this lower world, and placed him over the works of his hands, be forgotten of him ? Certainly not. The Lord, speaking to his disciples, comforts them saying, " Be of good cheer, ye are of more value than many sparrows. " In treating of man's proper and specific nature, we shall find the best account of it in the Bible. The holy Scriptures afford, not only the best deline- ation of character, but they point out with the great est accuracy the essential difference in the nature MAN'S PROPER NATURE. 35 of things. God's power is made known by his works ; and his love and mercy, by the coming of the Lord Jesus, who comes to reveal the Father's name and to make known his glorious character ; — to give the light of the glory of the knowledge of God in the face of Christ Jesus ; to whom be hon- our and power everlasting. Amen. God looks down from the ineffable effulgence of the divine glory, through the various orders of creatures, from the first seraphim, down to the lowest animalcula, that life distinguishes from inanimated nature ; and rules, governs, and blesses them, according to the na- ture of each ; for all flesh is not the same flesh ; but there is one kind of flesh of men, and another flesh of beasts, and another of birds, 1 Cor. xv. 39. Man was honoured with dominion over the beasts of the field, the fishes of the sea, and the fowls of the air. The human nature of man, the garment with which God clothed him, is man's proper nature, which dignifies and distinguishes him above all other earthly creatures : a nature suited to obedi- ence, to reason, and to suffering, after the example of Christ. If we suffer with him, we shall reign with him. The divine nature being the nature of the su- preme God, believers are made partakers of a di- vine nature, by the great promises, 2 Pet. i. 5. Angels have a nature ; but whether distinguished from each other, except by their orders, we are not informed, unless we gather something from the c 2 36 HUMANITY, word seraph, which signifies to burn, because they are as a flame of fire. This being the first order, and near the throne of God, may excel in strength per- haps the cherubim ; and thrones may have a greater degree of glory, than the middle, or lower order. The first order being Seraphims, Cheruhims, and Thrones; the second or middle order, Dominations, Principalities, and Powers ; the inferior, Virtues, Archangels, and Angels. One of the mysteries in our holy religion is, that after the nature of man has been sanctified and brought into a state of true obedience, when we would suppose we should en- joy peace and rest, that on the contrary we are ap- pointed unto death, not appointed to earthly ho- nours and rewards ; but, after the example of Christ, to suffer with him. This view of the path- way to heaven, surpri ed and alarmed even the disciples themselves ; for when our Lord shewed Peter the approach of his own sufferings at Jerusa- lem, " Peter took him and began to rebuke him, saying, it shall not be so unto thee, Lord." The cross of Christ was a stumbling-block to the Jews, and to the Greeks foolishness ; but the wisdom of God and the power of God to every one that belie v- eth. The degeneracy of man's nature has exposed him to the reproach of comparison with inferior creatures, nor is the comparison used sarcastically, but descriptively, according to the prophetic idiom. As David describes selfish invaders who were man's proper nature. 37 enemies of Israel, calling them beasts, " Boars of the wood doth waste it, and the wild beasts of the field doth devour it," Psalm lxxx. 13. And the Lord speaking by Ezekiel saith, " O Israel, thy prophets are like the foxes in the deserts." This was a prophetic style, and taken up by John the Eaptist, who called the covetous and wicked pha- risees whom curiosity led to his baptism, a genera- tion of vipers. And our Lord, in answer to the pharisees, calls the cunning Herod ftfooc, Luke xiii. 32. And in another place the enemies of Christ are prophetically called bulls and lions, " Many bulls have compassed me, strong bulls of Bashan have beset me round. They gaped upon me with their mouth as a ravening and roaring lion," Psal. xxii. 12, 13. The Jewish watchmen are called dumb dogs, Isa. Ivi. 10. And in the vision of Nebu- chadnezzar, when in the pride of his heart he ceas- ed to act as a man, a beast's heart was given to him, he is not only compared to a beast, but made a beast; becausehe had dishonoured the nature of man, God in his justice gives him the place of a beast, and he was driven as a beast from among men, "Let his heart be changed from man's, and let a beasts heart be given unto him," Dan. iv. 16. The apostle charges the Philippians to beware of dogs, to beware of the concision, who, from their disposition to bite and snarl, resembled dogs more than men. And our Lord warns his disciples against covetous and in- 38 HUMANITY, human men, saying, * Cast not your pearls be- fore swine, neither give that which is holy unto dogs." Sin and folly has debased the human nature, not only to rank with dogs and swine, but has made man resemble the devil himself, and to do such vile and sinful things as beasts have never been guilty of. Shall men who are made in the image of God, and capable of pure and rational happiness, recog- nize as their own, the sin of devils, and indulge their inferior appetites and passions, like perishing animals ? God forbid. Sin is not naturally man's, it is only his as he wills and owns it ; neither is it agreeable to the nature of man ; but as poison to the body, so is sin to the soul — its disease, and will be its death, unless rescued by almighty pow- er. " Is there no balm in Gilead, is there no Phy- sician there ? Why then is not the health of the daughter of my people recovered ?" Jer. viii. 22. Man is a creature peculiarly distinguished by gifts and faculties above all other earthly crea- tures ; it is true several others, in some faint lines, appear to resemble him. The lion may be said to resemble him in majesty ; the elephant's memory and calculation, are shadows of his intelligence; the parrot mimics his speech ; and various tribes of the monkey, in some degree approximate to his form; the dog shews the greatest sagacity, as it relates to scent and quickness of apprehension. man's proper nature. 39 But the power to reason abstractedly, and deduce principle, is the distinguished province of man. The sympathetic sensibilities and powers of feeling, pervade all animated nature, for all express some degree of it. But its degree and quality must be known from the creatures themselves ; for in such mixed modes, abstraction will not help our know- ledge ; we can only know of creatures, by those qualities of which their natures are expressive. Reason is that noble faculty of the human mind which distinguishes man from beasts, but does not distinguish exactly the quality of the nature ; for good men are not distinguished from bad by intel- ligence, but by the effects of the rational exercise of that intelligence, in conjunction with feelings of moral purity, as it regards their several duties, and connexion with the moral sympathies of man's na- ture ; we must learn by his qualities, and only draw indications from those actions which we know and feel to be consequent with genuine human feeling, and always expressive of those qualities ; for al- though nature is in itself simple, yet man having corrupted his way, by seeking out many inventions, he is not now pure and innocent as when created ; sin and evil habits having defiled and corrupted his nature. Man, according to his human nature, is called good : Adam was so called in the garden ; Job was called a perfect man ; Stephen a good man, full of faith and of the Holy Ghost; and Nathaniel an Israelite indeed, in whom there was no guile, &c. 40 HUMANITY, We distinguish man by the epithets of good and bad, honest or dishonest, wise or foolish, learned or unlearned, civilised or barbarous, human or inhu- man. And all these are relative terms, and have derived their origin by comparing the several qua- lities with some standard of truth, real or imagin- ary. We should not neglect the criterions of truth, wherein are those maxims which time and ex- perience have established, nor the law written on our hearts, which struggles through the corruptions of our nature, to set us right in matters of real in- terest. It will be proper to observe, that there are two methods of humanizing, the one consisting in the bringing forth the shrouded qualities of our na- ture by civilization, such as an acquaintance with the arts and sciences, and the various advancements which society have made, in either a political or a moral point of view. The other consists in an evangelization of our nature, and is the work of God; it embraces all the moral qualities of the for- mer, and exceeds it by communicating gifts and graces, whose influence gives peace and happiness here, and penetrates the boundaries of that eternal state, where humanity will be immortalized, and perfected in its union with its divine Author. The regenerating energy of divine grace produces a change on man, expressively called by the apostle, a new creation ; for we are his workmanship, creat- ed again unto good works, which God hath ordain- MAN'S PROPElt NATURE. 41 ed, that we should walk in them, Eph. ii. 10. To such a work, human science has been inadequate in every age : when darkness had covered the earth, and gross darkness the people. It is said as a ground of hope, " The Lord will arise ;" without his hand no means will be adequate, the enmity of the heart has to be slain, this requires more than the student's skill ; it requires the power of Him who can kill and make alive. Human learning has not been able to effect this mighty work, "for when the world by wisdom knew not God, it pleased God by the foolishness of preaching, to save those that believe" 1 Cor. i. 21. With respect to the influence of learning on the moral character, we may place knowledge between good and evil, as the astrologers of old placed the planet Mercury among the good and bad planets ; for they supposed three bad and three good. Mer- cury being indifferent, they placed with the good, when he fell in conjunction with the good, but if he fell in conjunction with the bad, they then reck- oned his influence evil. Knowledge likewise is good, in conjunction with virtue and holiness, but has little power over the hearts of the wicked, From the wise adaptation of good laws, and the voice of public opinion, being on the side of justice and religion, bad men are re- strained, and so far knowledge does good ; but a marked difference still remains between nature changed, and nature only restrained. 42 HUMANITY, Whatever has a tendency to civilize men, is so far good, for it does not oppose humanization, pro- vided it be according to a sound mind, regulated by the will of God, for his will is our sanctification, and whatever tends to the happiness of man, glori- fies God. These terms are convertible, and imply each other. When we can enjoy the happy sensa- tions of a restored nature, sanctioned by the joys of reflection, and can add to these the hope of eternal life, following on to know the Lord, by imitating the example of him who hath called us to glory and virtue ; we shall receive the promise of the life which now is, and of that which is to come. If man be a creature possessing a rational nature, every kind of irrationality will be a corruption of that nature, and that man was created a rational being, we infer, from his having been created in the image of God ; receiving laws both for his own, and the government of a multitude of creatures, consigned to his care : we cannot suppose the Creator would have committed the government of these to Adam, if he had been in any respect inade- quate to the charge. Besides, as a reasoning crea- ture, man was alone, none of the other species, being, in this respect, a companion for him, until God provided him with a reasonable companion, the image of himself. By the exercise of reason, we discover the dignity of man, and by the non- exercise of it, his weakness, and consequently his fall. The reasoning powers would, no doubt, have MAN'S PROPER NATURE. 43 been continually strengthened by their exercise, provided man had not sinned ; but were quite un- able to restore him to his former state of dignity and innocence again. The sins and stains of nature, errors and defects of judgment, with every per- verseness of will, have to be purged by the aton- ing sacrifice : no less will remove them than the cleansing power of grace, — repentance unto life, — faith in the Lord Jesus Christ, — the washing of regeneration, and the renewing of the Holy Ghost. Supposing reason to have influence on our pro- per nature, in all its passions and sensations, we ex pect to find the exercise of its government over them ; for as soon as reason either ceases to exert this influence, or rules too rigorously, it becomes weak, loses its power over the passions, and the habits therefore become too strong ; this is the con- sequence of reason ceasing to maintain its power of government over the passions and the will. For al- though the passions should be subject to the kingly government of reason, they are, notwithstanding, much inclined to rebellion; and reason is in as much danger as other kings, and, to preserve its dignity, should have recourse to the aid of the best laws and the best judges ; taking also care that those laws be duly regarded, nor the judges allowed in the small- est point to set them aside. Under such a go- vernment, the passions, like good subjects, might live in great peace and true contentment, to the honour of both their king and his laws. Not only 44 HUMANITY so, but as well regulated states, by their good exam- ple, teach propriety of conduct to others; man, likewise, by his princely conduct over a little world of passions within himself, may teach the impor^ tant lesson of self-government, and thereby be of great use in point of example to others ; ex- ample being a much more powerful instructor than mere precept. There are many figures illustrative of man's na- ture and duty, which he should study, understand, and improve for that purpose. Creative wisdom has provided these in great abundance ; not only supplies for the wants of the many creatures which inhabit this globe, but besides forming a scene the most charming to the imaginative powers, dis- closes a large volume of hieroglyphic emblems, con- taining instructions for man, of peculiar use, and in great variety. Inexhaustible are the treasures both of nature and of grace ; " Great are the works of the Lord;" as saith the Psalmist; " Sought out of all them who take pleasure therein." The cul- ture of the earth is one of those figures, wherein man is taught from example, the propriety of use- ful exercise and manly labour. The men of Judah are called on by the prophet, to break up their fal- low ground, and not sow among thorns, " Sow to yourselves in righteousness, (saith Hosea); reap in mercy : break up your fallow ground ; for it is time to seek the Lord, till he come and rain righteousness upon your Hosea x, 12. It is no MAN'S PROPER NATURE. 45 less necessary that we cultivate our minds, than that we labour honestly in our fields. A consid- erable parallel of resemblance runs between land and the human mind, with respect to their improvement. If, in the natural world, indus- try is an object of praise, and idleness of blame ; how much more in the mental ! the labour of the first being only for a transient life, while the latter ensures the state of one never ending. The garden of the sluggard is a reproach to the owner ; while the hand of the diligent mak- eth rich. A restored nature will bear compari- son with a well cultivated garden. For as Adam was placed in the garden to dress it and keep it ; likewise when our Eden is restored, we should be diligent in every good word and work. By these observations, however, I do not mean to attach any kind of meritorious reward to the observance of our duty : we are, at best, unprofitable servants, provided we had done all which was commanded us. Whereas we have sinned, and in all things come short of the glory of God. We are absolute debtors for every mercy, even the smallest of those many blessings which daily are bestowed upon us. Were we so vain as to think of offering a reward to Him whose already are all things, what could we offer but some insignificant part of his own ? If we offer gold, we must get it among his earthly treasures ; for we brought nothing into the world, and it is certain we shall carry nothing out. And in the concerns of grace,