PART II.

THE WORK OF THE HOLY SPIRIT IN CONVERSION, CONSIDERED IN RELATION TO THE CONDITION OF MAN.

THE influence of the Holy Spirit is, as we have just seen, of high importance, nay, of absolute necessity, to the conversion of a sinner. Now this fact obviously indicates a corresponding feature in the condition of mankind. There must be some cause for this necessity, some reason why men do not turn to God without heavenly aid. What is this cause? Is it external or internal; without man, or within him? Is it voluntary, or involuntary? Does it criminate man, or excuse him?

Few inquiries can be more important than these; a clear answer to them being absolutely necessary to a just knowledge of the condition of our nature, and a satisfactory view of the bearings of the glorious dispensation, that, namely, of the Holy Spirit, to which our attention is directed.

The uniformity of the fact in all circum

stances, that men do not turn to God of themselves, as well as the decisive testimony of holy writ, assures us that the cause sought for is to be found in their own bosom. Whatever of an external kind may assume the aspect, or bear the name, of an hinderance to conversion, none of these things, nor any combination of them, can be regarded as constituting the grand impediment. In truth, these all derive their influence from the state of mind on which they act, irrespectively of which they are utterly powerless; and were this right, nothing would hinder man from turning to God. The main and only effectual obstruction is within his own breast.

This obstruction to conversion is well known by the general designation of the corruption or depravity of man's nature. But when we have said this, we have gained no information respecting its precise character; we have merely given it a name, and have still to inquire what may be intended by it. On the specific nature of that fact in our fallen condition which occasions the necessity for the Spirit's interposition, an important diversity of opinion exists, which may be stated as follows.

On the one hand it has been maintained that

the necessity of divine influence argues, on the part of man, a want of POWER to turn to God; and on the other it has been conceived that the obstacle is not a want of power, but a want of In reference to the actual

DISPOSITION.

want of right disposition in mankind, both these classes of divines are agreed, the difference between them relating simply to one of two questions: First, whether a want of disposition is the whole hinderance to conversion, or whether there be not also a want of power ; or, Secondly, whether a want of power is not identical with, or constituted by, a want of disposition.

Those who affirm that power is wanting, chiefly argue either from express words of scripture, which declares (to take one passage for an example) that no man can come unto Christ except the Father draw him; or from the nature of the case, since, if man had power to turn to God of himself, the Holy Spirit could not be necessary for this purpose. Those who maintain that power is not wanting, (and the writer is among them) do not shrink from fully meeting these arguments, with others which will be hereafter noticed on the same side; while their proofs are brought likewise

from the language of scripture, as well as from an examination of the structure of the human mind, and of the actual operation of the Spirit, from the just responsibility of man, from the gracious and sovereign character of the gift of the Holy Ghost, and from the pre-eminent tendency of the sentiment they advocate, at once to humble the sinner and give glory to God.

Such is a bird's-eye view of the field of inquiry which lies before us: a field which comprehends certainly a number of topics most interesting in themselves, and bearing powerfully on many points both of doctrine, experience, and practice. The writer would feel little pleasure in pursuing his task, if he thought it would be barren of spiritual profit; but as he is persuaded this will be by no means necessarily the case, so he implores for himself and his readers the gracious unction, beneath which alone true wisdom is either acquired or increased.

Before entering directly into the discussion, the reader's patient attention is requested to some important preliminary matter, relating generally to the structure and operations of the human mind, and the import of the terms in which we describe them.

CHAP. I.

Of the Structure and Operation of the Human Mind.

If we were examining the movements of a machine, and seeking to understand the causes by which they were either accelerated or impeded, we should probably deem it necessary in the first instance to gain some competent knowledge of the nature of the machine itself; or if we should heedlessly have commenced our investigation without such a preliminary measure, perplexities and embarrassments would speedily convince us of its necessity. It is thus with the inquiry now before us. We wish to solve problems respecting the state and operations of the mind under particular circumstances, namely, under the prevalence of depravity, and the influence of the Holy Spirit. Is it not, therefore, not only desirable, but necessary, previously to acquire a proper view both of the structure of the mind itself, and of its general mode of operation? Should we be