fluence they were enabled to do what was good and acceptable in his sight."

"I have no doubt that you are right, perfectly right, Mr. Eliot," said George Phillips; "and yet, I candidly confess that I cannot quite receive your doctrine."

"It is not the question we are now discussing, whether you can receive my opinion or not, my dear Sir," said Mr. Eliot; "but whether it is just and according to Seripture."

"Certainly, Mr. Eliot, your remark is just," said George Phillips. "If your sentiments on this subject are according to Scripture, they ought to be received, be they ever so contrary to flesh and blood. But there is something in the nature of these sentiments which so entirely subverts all the received opinions and customs even of the religious world, that I hesitate to admit them till I have looked more closely into them, and examined more precisely their ground and tendency."

"What, I ask, Mr. Eliot," continued Mr. George Phillips, "what do you suppose would be the consequence among the different orders of mankind, if it was generally considered an act of impiety for man to receive high commendation from his fellow creatures? and if the glory of every commendable action were to be immediately carried to God as the Author of all good?"

"One effect of this change of feeling in Society," said Mr. Eliot, "would, I imagine, be, that men would lose the desire of performing many of those actions which are now highly praised in the world, but which it would be blasphemy to attribute to a divine influence; that which is called ambition would immediately disappear, and false glory under every form would become instantly disreputable."

"But religion," said Mr. George Phillips, "might still be used as a cloak; and a man might be as much flattered, by hearing it said of him, that he had been enabled to do well under such and such a trial, or in such and such circumstances, as the hero in the field of battle, by the unqualified panegyrics which are now bestowed upon him."

"And what does this prove," said Mr. Eliot, "but that

we should refrain from speaking in terms of this kind concerning our Christian brethren in their hearing, knowing as we do the deceitfulness of man's heart. To a mind in any degree refined, gross flatteries are less dangerous than those of a more delicate kind; and nothing can, in my opinion, shelter a man from the danger of insinuated praise, but the strong persuasion that in admitting praise he is in some degree guilty of the sin of arrogating to himself divine honours, particularly when the subject of that praise is any thing either real or supposed in his character, which ought to be ascribed to the influence of the Holy Spirit. For what good moral quality is there in the converted soul, which is not the immediate work of the Holy Spirit? since we are taught that the fruits of the Spirit are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." (Gal. v. 22, 23.)

"Your ideas startle me, Mr. Eliot," said George Phillips. "I begin to look on these things in a new point of view; and I tremble almost to think to what a height of blasphemy men may go in arrogating to themselves that which is due only to God, and to that person in the God head especially of whom it is written-All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men." (Matt. xii. 31.)

"In what this sin against the Holy Ghost consists, is not easily understood," said Mr. Eliot; "but I should be inclined to suppose it to be opposing or arrogating the authority of the Holy Spirit, not through ignorance, but in order to set up or exalt self either in opposition to, or in place of this holy person. I therefore consider, that every Church, speaking of such Church as a body which sets up its own ordinances and rites as ceremonies having divine influence, and capable of effecting that which alone can be done through the influence and agency of the Holy Spirit, is guilty of this sin against the Holy Ghost; and though I would not condemn every member of such Church, yet I should not scruple to assert that such Church itself is anathema maranatha. In this point of view, the Roman Catholic Church, in my opinion, stands especially condemned, since, as a whole, it

is assuredly chargeable with this great sin, inasmuch as it appropriates to itself powers which are expressly attributed to the Holy Spirit in the particular office which that divine person has undertaken in the grand concern of man's salvation.

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But," continued Mr. Eliot, "in this respect, the Church of England, speaking of it as a whole, stands clear and blameless; and if its ministers acted up to its articles and doctrines in this great and important point, I am persuaded that it would be a brilliant and shining light in the world.”

"Your remarks, Mr. Eliot," replied George Phillips, 66 appear to me to take every instant a more serious turn, and they will afford me many hours of deep meditation."

"I wish they may, my good young friend," said Mr. Eliot; "and nothing do I more earnestly desire for you than that your ministry may be altogther free from the spirit of self-seeking, and that you may go forth continually in the strength of the Lord, making mention of his righteousness only. For they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary: and they shall walk and not faint." (Isaiah xl. 31.)

Mr. Eliot then proceeded to speak of the nature and work of the Spirit in general terms.-"There is an old saying," continued the old gentleman, "of some good man, I forget whom, to this effect-Let him who doubts the doctrine of the Trinity go to Jordan.—At the baptism of Christ by John, the Spirit was seen descending like a dove, and lighting upon him. This is that Holy Spirit, who agreeable to his office in the economy of grace, and his character in the covenant made between God and man, accomplishes that change in the souls of the chosen of the Lord by which they become new creatures, and are rendered meet for everlasting happiness. The first act of this blessed Spirit, is to communicate a supernatural life to their souls, thus rendering them fit subjects for the reception of his divine influences. Before this life is given, man is described as being dead as to all spiritual matters; and it is well known, that he who is dead must needs be incapable of receiving any impression from outward things. They therefore to whom this life is not

imparted, are utterly incapable of receiving the things which are of God; and though they may have the form, and semblance, and exterior deportment of converted men, thus making a part of the visible Church on earth, yet, having eyes they see not, and having ears they hear not, neither can they understand. It is generally acknowledged, that the work of regeneration is momentary, while the succeeding operations of the Spirit are understood to be gradual. This blessed Spirit begins his work in the souls of the elect by communicating to them a new life, which it carries on by convincing them of sin, showing to them how the Father has been reconciled to them through the Son, and how they are washed, sanctified, and justified, in the name of the Lord Jesus and by the Spirit of our God. (1 Cor. vi. 11.) In this manner, by the power of the Spirit, the renewed soul is prepared for the reception of Christ, being made to apprehend his love and that of the Father, and as ardently to desire communion with both as the new-born babe desires the milk which is provided for him in the breast of his mother.

"Thus, as I have before said," continued Mr. Eliot, "the work of man's conversion and sanctification is begun, carried on, and completed by the Lord the Spirit: and though the ministry of man may be sometimes used in the work, yet is such ministry so utterly inadequate to the end intended, and its insufficiency is so frequently made to appear, that there can be no room whatever, in my opinion, for the most successful writer, teacher, or preacher, to take any credit to himself; and I have little doubt but that the influences of the Spirit are generally withheld in all cases in which man by his arrogance thus endeavours to deprive the Lord Jehovah of the honours due unto his name, and makes other gods unto himself; for the Lord, whose name is Jealous, is a jealous God; (Exodus xxxiv. 14.) neither can we expect that he will patiently endure the idolatries of man."

By this time, the two gentlemen having arrived at the suburbs of the town, the busy hum of the place prevented further conversation.

When Mr. Eliot entered his cousins' parlour, he found them preparing for supper; and supposing him to be

is assuredly chargeable with this great sin, inasmuch as it appropriates to itself powers which are expressly attributed to the Holy Spirit in the particular office which that divine person has undertaken in the grand concern of man's salvation.

"But," continued Mr. Eliot, "in this respect, the Church of England, speaking of it as a whole, stands clear and blameless; and if its ministers acted up to its articles and doctrines in this great and important point, I am persuaded that it would be a brilliant and shining light in the world."

"Your remarks, Mr. Eliot," replied George Phillips, "appear to me to take every instant a more serious turn, and they will afford me many hours of deep meditation."

"I wish they may, my good young friend," said Mr. Eliot; "and nothing do I more earnestly desire for you than that your ministry may be altogther free from the spirit of self-seeking, and that you may go forth continually in the strength of the Lord, making mention of his righteousness only. For they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary: and they shall walk and not faint." (Isaiah xl. 31.)

Mr. Eliot then proceeded to speak of the nature and work of the Spirit in general terms.- "There is an old saying," continued the old gentleman, "of some good man, I forget whom, to this effect-Let him who doubts the doctrine of the Trinity go to Jordan.-At the baptism of Christ by John, the Spirit was seen descending like a dove, and lighting upon him. This is that Holy Spirit, who agreeable to his office in the economy of grace, and his character in the covenant made between God and man, accomplishes that change in the souls of the chosen of the Lord by which they become new creatures, and are rendered meet for everlasting happiness. The first act of this blessed Spirit, is to communicate a supernatural life to their souls, thus rendering them fit subjects for the reception of his divine influences. Before this life is given, man is described as being dead as to all spiritual matters; and it is well known, that he who is dead must needs be incapable of receiving any impression from outward things. They therefore to whom this life is not