PREFACE.

THE articles contained in this book were originally published separately, and at distant intervals, in several periodicals with which the author was connected, either as contributor or editor, in the period between the years 1834 and 1846. They are presented here with few alterations, excepting those which were made necessary by the progress of time, and the difference between the proprieties of a periodical and a book. The principal labor in editing the present publication, has been that of selecting, curtailing and arranging.

A book thus compiled will naturally lack formal coherency. But this loss will perhaps be compensated in common minds, by the superior attractiveness of short articles, and definite treatment of definite subjects. Moreover, if the believing reader finds in such a mass of broken materials a substratum of consistency and unity, which shall help him to a comprehensive system of truth, he will have the satisfaction of ascribing it more to the power and care of God, than to the logical art and forecast of the author.

It is fair that a preface should make known summarily what readers may expect in the book before them. We present therefore here, the following frank synopsis of the leading doctrines of this book, as they are distinguished from the doctrines of the most popular sects.

1. In relation to the Godhead, we agree with Trinitarians on the one hand, that Jesus Christ is a divine person, co-eternal with the Father, and was his agent in the work of Creation. But we agree with Unitarians, on the other hand, that the Father is greater than he, and that the Holy Spirit is not a distinct person, but an emanation from the Father and the Son. We believe, not in the Trinity, nor in the Unity, but in the Duality of the Godhead; and that Duality in our view, is imaged in the twofold personality of the first man, who was made male and female.' Gen. 1: 27. As Adam was to Eve, so is the Father to the Son; i. e. he is the same in nature, but greater in power and glory.

2. In relation to the divine decrees, election, and reprobation, we agree with Calvinists, that God from the beginning fore-ordained all that comes to pass in heaven and earth; and that this fore-ordination includes the election of the saved and the reprobation of the lost. But we agree with anti-Calvin ists that God did not by decree, choice, or permission, give birth to evil, We hold that the wicked one,' who is the father of all evil, did not originate

in heaven or earth, but existed from eternity; and that his existence and wickedness, like the existence and goodness of the Father and the Son, is not a subject, but an antecedent, of the divine decrees; that the fore-ordination of God, so far as it relates to evil events, such as the sin and reprobation of the wicked, is predicated upon and necessitated by pre-existent evil; and consequently that all the odium which justly attaches to the fore-ordination of such events, is due to the devil. God fore-ordained the admission of sin and evil into creation, not arbitrarily, but because the judgment and destruction of the uncreated evil one required that measure; he decreed the reprobation of a part of mankind, because he foreknew that as the seed of the evil one they would be incorrigible sinners; and he elected the other part to salvation, because he foreknew that as the seed of the Son of man they would have 'honest and good hearts.'

3. In relation to human depravity, we agree with the orthodox that in consequence of Adam's transgression, all men are born under the spiritual power of Satan, or, in scripture language, that the whole world lieth in the wicked one,' (see 1 John 5: 19, in the original,) and that in this sense human depravity is total. We hold also that a part of mankind are not only born under the power of the wicked one, but are of his seed, (1 John 3: 12,) and consequently that their depravity is in every sense total. But on the other hand, we agree with Pelagians, Socinians, &c., in relation to another part of mankind, that their depravity is not originally inherent in their individual souls, but is superinduced by extraneous spiritual influence, and in this sense is not total; that their hearts are so far honest and good,' that the word of God when it comes to them, finds in them an ear of sympathy.

4. In relation to the atonement, we agree with the orthodox in the general truth that reconciliation between God and man was effected by the incarnation and death of the second person of the Godhead. But we differ from them in regard to the mode of the reconciliation. Their atonement is primarily legal: ours is primarily spiritual. They say that Christ died, that he might satisfy the demands of the law in the place of sinners. We say that the object of Christ's death was, 1, that he might perfect himself in all human sympathies, and so make himself a complete spiritual mediator between God and all men --the living and the dead; (Heb. 2: 17, Rom. 14: 9;) 2, that he might, through death, destroy the spiritual power of the devil, in whom all men, by nature, are held captives; (Heb. 2: 14;) 3, that he might (to use a military expression) outflank the law which is the strength of sin,' by passing beyond its precincts into the life of the resurrection, and there presenting himself to mankind as the rallying point of faith, the head of a spiritual body which is free from the law, because it belongs to a world on which the law has no claim. Rom. 7: 4. Col. 2: 11-20. The case may be briefly stated in other words thus: The reconciliation of man to God required that there

should be, first, a union of the Father to the Mediator; and secondly, a union of the Mediator to man. The first union was involved in the divine nature of the Mediator, and existed from eternity. Of course it only remained to bring about a union between the Mediator and man. The first step toward this object was the incarnation of the Mediator. Then it was necessary, first, that the incarnate Mediator should descend into the lowest depths of human suffering, that, by spiritual sympathy, he might reach all men; secondly, that he should break the power of the devil by whom men are alienated from the life of God; and thirdly, that he should remove those whom he had thus reached and released, from under the condemning and sin-occasioning power of the law. All this was necessary to effect a stable junction between the Mediator and man: and all this was accomplished by the death of Christ. This is the atonement. As to the extent of its bearing, it is obvious from its nature, that it opens the door of salvation to all. The incarnation of Christ placed him in sympathy with human nature as a whole. His death acquainted him with all human suffering. His overthrow of Satan's power shattered the prison house of the race. His resurrection gave an accessible refuge from the law to all. If any are not saved it is not because the atonement is limited, but because they have no will to avail themselves of it-no ear for the gospel which proclaims it.

5. In relation to regeneration, we agree with the new school men and legalists generally, that the motives of the law and a change of purpose in the creature, are necessary preparations to the second birth. But we agree with the antinomians and spiritualists generally, that the substance of the second birth itself, is a change effected only by the Spirit of God-a change, not of purpose or acts, but of spiritual condition-a divorce of the human spirit from the power of Satan, and a junction with the Spirit of God. We agree with the Quakers that regeneration is a progressive work, including the outward cleansing effected by external moral and spiritual influences, and the inward quickening communicated by the life of Christ through faith.

6. In relation to the holiness of believers, we agree with the most ultra class of Perfectionists, that whoever is born of God is altogether free from sin. But we hold that the second birth is not attained till the atonement is spiritually apprehended—till the perfect will of Christ crucified is received into the heart, his victory over the devil perceived and realized, and his freedom from law by the resurrection appropriated. This spiritual apprehension of the atonement, is not attained (ordinarily at least) in the first stages of discipleship. Hence we hold with imperfectionists generally, that there was in the primitive. church, and is now, a class properly called believers or disciples, (not sons of God,) who, though not free from sin, are yet, in an important sense followers of Christ, and members of his church.

7. In relation to the perseverance of the saints, we agree with Calvinists that whoever is born of God will infallibly persevere in holiness, unto salvation. But we hold with Methodists that the relation of sinful disciples to God is not in its nature perpetual; that the promises to them are conditional; and that they are liable to fall away to perdition.

8. In relation to the judgment, we agree with the Universalists that the second coming of Christ took place in connection with the destruction of Jerusalem. But we differ from them in regard to the nature of that event; believing that Christ literally came in the spiritual world at the time predicted in Matt. 24, and sat in judgment on that part of mankind, both quick and dead,. who previous to that time had been ripened for the harvest of destiny, by the influences of the Jewish dispensation and the gospel of Christ and the apostles. We also differ from Universalists and certain classes of Perfectionists, and agree with most other sects, in believing that the final judgment of mankind is yet future-that it will take place at the end of the times of the Gentiles,' as the judgment of the second coming took place at the end of the times of the Jews.

9. In relation to future retribution, we agree with Calvinists that they who sow to the flesh will reap eternal punishment. But we concede to Universalists that, if the Calvinistic theory of the divine origin of the devil, and of the unnecessitated fore-ordination of human wickedness, were true, the doctrine of universal salvation would be justly inferred from the benevolence and omnipotence of God.

To help Bereans, we

As Bercans, we have sought out these conclusions. have written from time to time; and to the study of Bereans we now commend this collection; desiring for it only that it may be a servant of the Bible, and for its readers that with all readiness of mind they may receive the word, and search the scriptures daily whether these things are so."