An enquiry into the moral regeneration of human nature

Contents

Introduction . . . . • Page 11

Humanity man's proper nature . 33

Reconciliation and free-will ... 60

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 interest ; and when, in the prosecution of these inquiries, we perceive the perfect adaptation of his numerous moral and physical properties, in the formation of one great whole, we are lost in the contemplation of the astonishing creative powers manifested in his formation, and exclaim with the psalmist, that " he is fearfully and wonderfully made !" Nor are these solemn aspirations lessened in the contemplation 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 continuation of his being, and preservation here, and in extending it to a future state, made glorious by his own external presence.

" 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 upon us, that we see those rational faculties, so wiselyordained for his Maker's glory, and his own happiness, prostituted to purposes foreign to both ; yet, the very existence of these faculties, however they may be misapplied, justify every attempt to elucidate 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 intended to be confined to the probation of "threescore years and ten." Man is abeingmade for another state of existence; and if the attention could be rivetted to this great truth — that humanity is eternal, as the nature from whence it derives its being ; that our actions here, which consist in the proper appropriation of the several attributes of humanity, affect its eternal state and condition ; that this appropriation depends upon a proper application of our reason, to the investigation of the matter, and of the extent 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 importance of his being: although, without revelation, they saw not the superior excellence of his nature; yet they concluded that he was their most proper study. Hence, their celebrated motto, " Man, know thyself." But with higher wonder 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 expresses 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 superficial observer would be led to imagine. It is a term comprehensive in itself, and embraces and connects 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 atonement ; and, of a necessary consequence, everything relating to our present and eternal welfare. One would imagine, that a subject so vast, and so comprehensive, 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 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 sectarian 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 resolved to submit my thoughts on it to the ordeal of public and general intelligence, with a view to excite 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 restoration of human nature in a state of sanctified purity ?

1 do not mean a state such as Adam had — of unsuffering 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 detecting the deceptory arts of enthusiasm and superstition ; 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, presumption.

Whether the nature of man be entirely or partiality depraved, or whether he is restored by the washing 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 divine 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 not human nature be restored ; for if human nature be restored in its identity, we have then a rule for judgment, and a key to much useful knowledge, 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 expect a restored humanity, salvation will constitute a new nature, but not a human one ; and therefore, unlike the nature in which Christ obeyed and suffered. By this some degree of dissimilitude 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 sanctifieth, 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 inquiry, it becomes us reverently to enquire in the temple of the Lord, and wait at wisdom's posts, calling 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 shortness of time, and the importance of the subject itself; hoping my readers will allow the propriety of every prudent attempt to disseminate principles in their tendency calculated and designed to remove 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 edification ; I would say, genuine social christian privileges ; where a benevolent and mutual right of free discussion will be not merely tolerated, but desired and allowed. Every man should prefer truth to a mere sectarian dogma ; and regard genuine morals, arising from restored humanity, as the best external evidence of that religion whose" voice proclaimed peace on earth, and good will to men. The promised time is approaching, when free investigation and candid inquiry will be more carefully 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 pruninghooks ; 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 society, acting humanely in the spirit of christian love, and doing good to mankind ; " for with such sacrifices 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 nature in which God created him — where shone the luminous rays of light and love, where reason blossomed, and where virtue smiled. In this nature man held communion with God : But alas ! this nature sin has defiled, and Satan has tempted. Yet, amazing love ! this nature God restores, Christ assumes, 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, affection, 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 brotherhood, 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 religion, however strict, zealous, or superstitious, be substituted in the stead of it The reason is evident, for without a restored human nature, we can neither have clear reason, nor sound minds ; without 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 devotions, worshipping without the reason of the mind, are equally distant from the true and rational happiness 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 superstitious 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 feelings, 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 fanaticism ; whereas, a restored state of human nature, most happily and temperately unite clear intelligence 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 authority, rather than the force of divine convictions; these will devoutly present at God's altar, their persons, gifts, and devotions, hoping to stand accepted 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 uncrucified, 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. Christianity does not consist merely in name or notion ; and although it is to be regarded by proper observances, yet no form can fully comprehend it. Men have endeavoured to establish religion, by sentiments, 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) righteousness 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 human nature restored, washed in the laver of regeneration. 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 present 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 body, 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 revolving providences. Much of the mystery of love is reserved for the practice of duty ; the disobedient,' 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 revealed unto babes," Matt. xi. 25.

If we admit a legimate connexion between natural and revealed religion, it will be necessary to admit the propriety of restoration in human nature, — as a soil for the seed of moral virtues, — as a ground 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 propriety 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 evidenced by the putting away of sin. Some have entertained strange prejudices against human nature, and speak of it as they would of the carnal, making 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 nature is God's work, his creation, and before defilement with sin, was very good ; and when created anew in Christ Jesus, is again very good ; no man hateth his own flesh with any propriety of

B 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 " behoved 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 heavens, 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 believers purified themselves in obeying the truth, 1 Pet. i. 22. We pray for those days of power again, when men will desire salvation, and be trulywilling to put away their sins ; or, as saith the prophet, " 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 where he lives, thinks, and suffers ; it is the province of thought, the centre of feeling, the subject of faith, and the happy seat of love and affection.

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 authorised 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, perverting their ways, departing from the Rock from whence they were hewn, and corrupting themselves, 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 changed 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 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 traitors — 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 nature 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 dominion over us, while our hearts and natures are corrupt, 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 brighter 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 bodies to be temples for the Holy Spirit, and consequently 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 glory 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 character as a reconciled God and father.

God is a God of love and mercy ; but can the cruel, the contentious, the inhuman person, with such a temper of mind worship a God of compassion ? Can the adulterer, whoremonger, or unclean person, worship, without repentance, a God of holiness and purity itself? Or can the proud, the vain, the scornful, the selfish and covetous, while they remain such, worship in the spirit of brotherly kindness and Gospel holiness, a God of justice, wisdom 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 particular 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 worship Him ? the law made nothing perfect, but the bringing in of a better hope did. Will the unchangeable God appoint outward garments under 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 precepts and designs. Heaven's treasuries of wisdom were expressed in precepts by him, and its goodness 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.