PREFACE.

I AM extremely unwilling to associate any personal considerations with a subject of such deep intrinsic importance as that of the following treatise. Much rather would I have stood retired, as concealed by the glory of the truths I shall be employed in exhibiting, than have had any occasion to divert the attention of a single reader to a topic of so small comparative moment as the private opinions of the writer. But the circumstances under which I write do not allow me this gratification. It must be known to some of the readers of these pages, that the sentiments which I have already published have been conceived, unjustly as I imagine, to be derogatory to the character and office of the Holy Spirit, if not inconsistent with any belief of his influence. It will therefore infallibly be supposed, that I have resolved upon this undertaking because I felt myself challenged to an explicit statement of my opinions; and while some will read what I may write with,

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perhaps, scarcely any other design than to see how far I may clear up the alleged intricacies or contradictions of a theological system, it will be difficult for others to avoid associating a similar feeling with the perusal of this volume.

That I have commenced this work in part because of the alleged inconsistency of my sentiments on some points with scriptural views of the work of the Holy Spirit, I am not disposed to deny; but this is far from being either my only, or my principal impulse. Not at all unwillingly, indeed, do I answer the challenge which has reached me, to explain and to vindicate my sentiments, inasmuch as I am not only without consciousness of doing dishonour to the Spirit of all grace, but also persuaded that the views which I have advocated render him more abundant glory; but I do so much the more willingly, I do it even joyfully, because the subject itself, on which it calls me to treat, is one of infinite excellency, and one upon which nothing can be wisely and seriously written, without being, under the divine blessing, conducive to good. Nothing can be more important than to have right views of the Holy Spirit's work, and few things more necessary than to lead persons generally to a habit of vigorous and scriptural thought respecting it. My

aim and my hope will be, therefore, to the utmost possible extent, to treat the subject as by itself, as though it had never been a matter of controversy, and especially as though the writer had no personal relation to the argument; and while I do this, in order that the following pages may be the more eminently fitted for general usefulness, I earnestly entreat those who peruse them to concur with me in the same design, and to read, not with the view of criticising the writer, or estimating his success as a controversialist, but with a desire to become thereby both wiser and better. That what I write may be adapted to this end, may God in mercy grant me the teachings of that blessed Spirit, of whose work I am about to treat! Whereinsoever I may err, either in sentiment or in spirit, may He graciously forgive! And the effort itself, with all its feebleness and imperfection, may he condescendingly own and accept, as a tribute from a grateful heart to the glory of his name, and as an instrument offered by a willing hand to the promotion of his cause!

It might be expected, perhaps, that I should take some notice of those who have written in express opposition to me; but, though I desire to treat them with the utmost respect, and to cherish for them all due affection, as fellow-labourers,

according to the best of their judgment, in the cause of God and truth, the reasons which I have assigned above induce me to proceed without any further reference to them. As to their works, I have endeavoured substantially to answer them, without reducing the discussion of truth to a dispute with individuals.

In order to anticipate a feeling of dissatisfaction which might possibly arise in the perusal of this treatise, I beg the reader carefully to observe, that it refers to the work of the Spirit, and not to the work of Christ. The work of our Lord Jesus Christ is of unquestionable necessity and glory. His divine person, vicarious sacrifice, and prevailing intercession, constitute the substance of the gospel, and the only way for a sinner's approach to God. But as no writer can be expected to treat of all subjects in one book, so I conceive that the necessity and excellency of the work of Christ stand perfectly distinct from the question discussed in the following pages. When we ask, whether a sinner has or has not power to come to God, or to fulfil his duty, we do not expect to receive for answer, No man can come to God but through Christ; a sacrifice is necessary. Undoubtedly it is, and it would be unutterably to our surprise if ever we had been 'supposed to

question it. But, by such a reader, the ground on which we stand is quite misunderstood. We suppose the necessity of an atonement to be admitted; we take for granted the actual and absolute helplessness of man in this respect, and maintain, as decidedly as any person, that he has not power, in any degree, nor in any sense, to make an expiation for sin; we assume also that the blood of Christ has been shed, as that of the “Lamb of God which taketh away the sin of the world," so that the way is now open for a sinner's return to God, through him. Not until this point has our inquiry any existence; it is only then we ask, Has a sinner power to come to God through Christ, unaided by the Spirit?

Every candid reader will accept this explanation, and estimate the argument of the following pages accordingly. If it should be thought, nevertheless, an unfair position to start from, I only say, that I can set out from no other. I never imagined such a thing as that man was capable of making an atonement for his sins, nor will I ever affirm it. If I cannot maintain man's ability to do all his duty, without maintaining by implication his ability to expiate his transgressions, this must be shown with more clearness than has hitherto been attempted. Certain as it is that an