pay officers are among the leaders of the church militant, and cavil about their motives. Or, perhaps, he might malignantly hint,-but I will not suppose him a fiend,-surely he would not be so splenetic.

Rev. As what, Sir? Nothing is more inventive than anger.

Gib. True; but I have sinned against Him. He would never question the purity of your motives for writing the review. If so, it must be from supposing that the Church occasionally rewards such gallantry in her defence.

Rev. I protest, Sir, that piece originated in the purest motives.

Gib. I believe it, Sir. Gratitude might have dictated it. At all events, considering the rapid increase of Dissenters, the piece must be regarded as seasonable.

Rev. It was their daily increase which first attracted my attention to the subject. And I am astonished to find with what offensive zeal they continue to make proselytes, and with what "incipient vigilance they assail all who would again abandon them, with every denunciation that can enchain and affect weak minds." "To dissent from the Church in many places is done without difficulty"" but to dissent from a body of Dissenters requires no little strength of character."

Gib. This circumstance, no doubt, contributes very much to their augmentation. I assigned the same reason substantially for the early progress of the Christian religion. In short, I do believe that almost every important paragraph in your review would soon remind me of a similar passage in my chapter. Whether the similarity of subjects induced a sympathy of minds, or vice versa, I cannot say. But the numerous coincidences, being accidental, may certainly be regarded as a presumptive argument for the correctness of our views.

Rev. I must be allowed to hope, Sir, that, had I written the chapter, and you the review, the resemblance would have been less marked.

Gib. Then, Sir, the difference must have been in the chapter; for I am persuaded, that, in writing the review, I should have pursued the same train of thought. So that if you think of pub lishing it as a separate pamphlet, (which I would advise, for the sake of more extensive circulation,) my humble name

is at your service; though, were the merits of the piece duly appreciated, it would stand in need of no adventitious aid.

Rev. Sir, I acknowledge the kindness of your offer, but as I have no intention of publishing the review separately, I must respectfully decline accepting it.

Gib. My motive for suggesting its separate publication was, that by that means thousands would have an opportunity of being enlightened by its perusal, who never see the Quarterly. And I apprehend it would chagrin the Dissenters not a little.

Rev. I am by no means ambitious to be thought an enemy to Dissenters. "Toleration, thank God, in this country, is universal"-and far from me be an intolerant spirit.

66

Gib. You express yourself more gratefully on that subject, Sir, than the Dissenters give you credit for, I am persuaded. Your liberality predominates over your judgment. Recollect to what you have attributed the increase of Dissenters to a sort of reflected interest which they derive from the sufferings of their forefathers." You are too kind, Sir, by far too kind. Their gall is not thus "steeped in honey.' Again, you state that their increase arises partly from the superior liberality of the Clergy. Why does not the Church, under such circumstances, restrain its kind and tolerant spirit?

Rev. The enlightened state of the public, Sir, forbids it. Besides, the smallest degree of intolerance would probably augment, instead of diminish, the numbers of Dissenters?

Gib. Very likely, Sir; and then your next article on the progress of Dissent must attribute the numerical prosperity of the Dissenters to a sort of interest which they derive from their own sufferings, and to the inferior liberality of the Clergy. Well," felix, qui potuit rerum cognoscere causas.' But though Dissenters were to increase when denied toleration, it would not be so vexatious as it is now, to see them succeed in abusing your kindness and liberality to purposes of self-aggrandizement.

Rev. But what can be done in the affair?

Gib. You have accounted for the

disease; now it behoves you to suggest a remedy. First, you allege the enor mous increase of local population; and

I wonder that the circumstance should have escaped the notice of the Church so long. Though I confess it never occurred to me before in precisely that form which you have given it. I was so pleased with it at first, that I endeavoured to cast the argument in the Socratic mould; but it came out as it went in. I attempted to syllogize it; but it would not submit. I would have demonstrated it mathematically, and commenced by assuming "that a straight line may be drawn from any one point to any other;" but on finding my first corollary was, "the whole is greater than its part," I left the statement, Q. E. D. in statu quo. As far as an increasing local population operates as a cause in the progress of Dissent, I apprehend you cannot contend with it. Had the population been any thing but local, we might have offered some resistance; but as it is, it must be left to take its course.

Rev. But is it not strange, that whilst an increasing population swells the ranks of Dissent, it should be "the greatest cause of the diminished influence of the Clergy?"

Gib. Rather so. It would not have been so strange had the Church been merely stationary, but that it should retrograde is certainly deserving attention. I suppose it must be attributed to the partially enlightened state of the public mind. So, at least, a Roman Catholic friend of mine suggested.

Rev. I fear that all the other causes of Dissent bid equal defiance to counteraction, and what is worse, some of them that "operate most strongly," are not believed to exist?

Gib. You refer to the "poverty of the benefices." Indeed, I fear this evil is equally remediless. Though, whilst there are so many benefices excessively rich, it might be thought strange that there should be any extremely poor. But, "what is possible, can be, and often comes to pass." If, however, it would not be thought too debasing, and the Clergy of these benefices could be induced to take their " cases to the Dissenters, I have no doubt that they would obtain assistance. Or if a Company could be formed for enriching poor benefices, and shares

Rev. Impossible, Sir, quite impracticable.

Gib. Why, Sir, I had forgotten for the moment that the other causes would

still remain in full operation; so that it would only be "like stopping one hole in a sieve." Or even if all the causes could be removed, with the exception of the second you mention," the hours of rising and going to bed," no permanent advantage would be secured. This single circumstance would probably be sufficient to keep Dissent in progress, and consequently the church on the retrograde for like the ends of a balance-beam, if one ascends the other must descend? The only method of contending successfully in this case would be for the Clergy to keep the same hours as the Dissenters do. Though this would appear too pliable, and probably excite ridicule. Or, indeed, the evil might be remedied by obtaining an Act of Parliament to enforce the old practice of ringing the curfew-bell. But then, perhaps, though they might go to bed earlier, they would not rise a moment sooner than usual, and thus only half the evil would be prevented.

Rev. I am an enemy to coercion in religious matters. Toleration, thank God, in this country is universal. These diseases will eventually work their own cure. I do not despair of seeing a most favourable reaction take place, and the Church of England reassume all its ancient hereditary dominion over the hearts of the true-born sons of the country." [Erit.

Gib. (soliloquizing). Then you may despair of seeing the millennium. "See how these Christians love." How refreshing is the benevolent spirit of that man! He thanks God, in this country that toleration is universal,-but what has he "under his lips?" "Through the transparence" of his sounding charity, methought

The crocodile's eye that peered up from the I saw (as I could lay my finger on it)

bottom."

In his zeal for the Church, he would, probably, much rather anathematize a poor Dissenter for schism, than frown on me for scepticism. What a contrast to the noble spirit of the man who said, "Whether in pretence, or in truth, Christ is preached; and therein I do rejoice, yea, and will rejoice." Not so with our reviewer. My way or none. perhaps, poor soul, he knows no other way. I wish he would write a poem on the "Fall of Jerusalem," I should say, of Dissent. How he would enkindle! How

But

way did they

there?" says one; "Which get in?" cries another; "It is impossible, the fences are good," says a third: "Don't stand here talking to no purpose," cries the deacon with increased earnestness; "they are in the field destroying the corn. I see them with my own eyes. Out with them speedily, and put up the fence." As I approached him he began to be more calm. "Your pardon, Sir; those fellows have quite vexed me. They make me think of our parson's sermon on the origin of sin, spending his time in needlessly inquiring how it came into the world, while he ought to be exhorting us to DRIVE IT OUT." "Your observation is just," said I, "and your directions to your servants contain sound orthodox doctrine; good practical improvement to the discourse we have heard to-day."

a

MISS MARY ROBERTS.

THE subject of the present brief Obituary was the daughter of Mr. Edmund Roberts, of Holyhead, in Anglesea. She had been religiously brought up, and placed at a boarding-school in the neigh bourhood for about two years. And after the Midsummer vacation, 1823, she was sent to the pious Miss Cook's boarding-school at Shrewsbury; where the ministry of the Rev. Mr. Weaver, the Independent minister of that town, was blessed to her eternal welfare. She experienced deep conviction for a short time, from a view of her sinfulness; but the illuminating influence of the Spirit being abundantly imparted to her, she was soon led to the enjoyment of the soothing consolations of the gospel. Shortly after her conversion, she formed the determination of becoming decidedly religious, and entertained the intention of establishing a Dorcas Society, a Religious Tract Society, and also to assist the Bible and Missionary Societies, when she should return home. Her very great application to her books, and the anxiety she manifested to increase in knowledge, and the ease with which she

imparted it, made her an ornament to her family and sex.

In March, 1824, she was taken with an illness which issued in consumption. Symptoms at first painful, soon afterwards became alarming. In the month of April, her parents deemed it expedient to remove her from Shrewsbury, by gentle stages, to her parental roof. Hopes of ultimate recovery were entertained; but in a few months they were extinguished in the tender parental bosom. The sufferings of a rapid consumption ensued; but under all, the power of faith, the fervour of piety, and the mildness of her temper, shone brightly forth, and shed a heavenly illumination through the valley of the shadow of death.

At last, the dreaded event, supremely welcome indeed to herself, but inexpressibly painful to her affectionate but resigned and submissive parents and friends, arrived. Her father telling her he could not bear the thought of parting with her, she with a sweet smile said, "Papa, think what Abraham did whẹn the Lord called for his only son; and you, having several other children, ought to be submissive to the divine will." The day before her death, when her father