penury and misfortune, will see themselves raised from their abject condition, and made partakers of the blessings of divine providence. The goodness of God will cease to be confined to a highly favoured few, and, like the dew of heaven, will support and refresh all classes and conditions of men. For the Almighty is no respecter of persons, but in every nation he that feareth him and worketh righteousness, is accepted of him; and the same glorious Being never intended that the earth should bring forth rich and abundant harvests, while the greater portion of his rational creatures are not permitted to partake of his paternal gifts. BARNABAS.

(To be Continued.)

A Dialogue.

A. I understand you have recently changed your religion.-B. I have changed my profession, not my religion. I was a Christian before, and I am so still.

bear a like testimony. "I have run," says the celebrated Lord Chesterfield, "the silly round of business and pleasure; I have enjoyed all the pleasures of the world, and consequently know their futility, and do not regret their loss. I appraise them at their real value, which is, in truth, very low; whereas those that have not experienced, always overrate them. They only see their gay outsides, and are dazzled with their glare, but I have been behind the scenes. I have seen all the coarse pullies and dirty ropes, which exhibit and move the gaudy machine. I have seen and smelled the tallow candles which illuminate the whole decoration, to the astonishment and admiration of an ignorant audience. When I reflect back upon what I have seen, I look upon that which has passed, as one of those romantic dreams which opium commonly occasions; and I do by no means desire to repeat the nauseous dose, for the sake of the fugitive vision."

"But if we wish for the evidence of a man during the moment of actual ascent," says a sensible writer in the Co-operative Magazine, "let us consult Lord, or as he is commonly called, Bubb Doddington's Diary. This was written day by day as the scenes were passing; and being written only for himself, and not with a view of publication, was certainly the sincere expression of his feelings and impressions at the moment. What a melancholy, a disgusting picture does it give of the life of the great. What a painful, a humiliating view of the writer's sensations. Yet he was as fortunate, and probably as happy, as any lord of them all. Indeed, he appeared the happy man to the surrounding spectators; even the amiable and not indiscriminating Thomson addresses him as such:

Thine is the fortune, and the mind is thine.'

But they only saw the outside, he himself felt within; and his account of himself, and his own feelings, during the actual pursuit and attainment of his objects, bears ample testimony to the fidelity of Lord Chesterfield's portraiture."

A. You have joined a sect not given to proselytism?B. Yes: the Protestant Dissenters.

A. What do you mean by that designation? It consists, if I understand it rightly, of two terms: the first tells me, you are not a Roman Catholic; the second, you are not of the Church by law established; and the two united, tell me, not what you are, but what you are not. I am as far from knowing your profession, as I should be your place of abode, if, on inquiring where it was, you replied not at the south, not at the north pole.-B. We sometimes call ourselves Presbyterians.

A. That word is full of historical recollections, and some of them not of the most pleasant character. Is it to the Scotch or the Irish Presbyterians, you have attached yourself?-B. To neither. To the English.

A. The English! I was not aware of the existence of such a body. Where does your Presbytery meet?—B. I do not know.

A.

Of how many members does it consist?-B. I do not know.

A. Have you any Presbytery at all?-B. I do not know; but, upon second thoughts, we have provincial meetings, I believe, and district associations.

A. What is transacted at these meetings?-B. I do not know.

A. How are your churches governed?-B. I do not know.

A. Have they any government at all?-B. I do not know.

A. Truly, you are well informed of the principles of the party you have joined. With so much knowledge, I cease to wonder at your conversion.-B. I beg your pardon. I was converted not to principles of Church government, but to principles of faith; and as to my ignorance, I know I believe as much as most of my new friends. One thing I and they too know, we are not troubled by many calls for money; and as the system under which we live "works well," govern the Church who will, all we want, is, peace.

A. You do not like to be troubled about religious matters?-B. No. Church government and religious associations often prove great pests. Our motto is, “Let us alone," and I am sure we shall not disturb our neighbours. A. So you may be called the quiescent Christians; I

have often heard of Quietism before, but never met with a Quietist.-B. I do not acknowledge the name.

A. Well, then, what are you? To Church government you have not, you say, been converted; but to religious principles. What are they?-B. I believe in One God the Father, and in his Son and our Saviour, Jesus Christ. A. Why, that they call Unitarianism; then, you are a Unitarian?—B. I am a Protestant Dissenter.

A. Yes; I am aware of that. You are also something more. Come, why are you ashamed of your name?— B. I do not like sectarian appellations.

A. I believe you are called a Whig in politics?-B. Yes. A. Then, it is in religion only that you dislike names? -B. Sectarianism I abhor.

A. You have no objection to principles?-B. No. A. You prefer some principles to others?-B. Yes. A. In your mind, therefore, you distinguish things which differ?-B. Well?

A. Why not in your profession?-B. I have told you, I do not like sectarian designations.

A. Of course, you think yourself in the possession of the truth?-B. Certainly.

A. Then, you wish to hold the truth, but not profess the truth.-B. Not so, either.

A. Well, then, tell me your name; tell me how you are contra-distinguished from other Christians; tell your neighbours also,-may be, they and I may be led to change our views. I fear, you do not give what you consider truth fair play.—B. I have already said I am a Presbyterian.

A. And I have already proved that you are not.— B. The deeds of the chapel to which I belong, use the very word Presbyterian.

A. Indeed! then I fear that your practice differs from the principles of those who went before you, for you are no Presbyterian. However, on this principle, were you to worship in a Catholic chapel, you would call yourself a Catholic. You seem to partake somewhat of the nature of the cameleon. I wonder why the primitive Christians did not take the name of Pagan, in taking possession of the Pagan temples.-B. You may spare yourself the trouble of laughing at my expense. We have a reason for what we do.

A. Your intimation reminds me of the proverbial sly

D

ness of the Presbyterians; but what is your reason?—B. As Presbyterians we hold our chapels.

A. Then the avowal of your real name would endanger your tenure?-B. We have a right to the chapels. The fathers and the fathers' fathers of the present race worshipped in them, built them, endowed them.

A. I am not disputing your right; I am speaking merely of your proper designation. I beg you, use it.-B. I am sorry I must iterate, I do not like sectarian names.

A. Can things be known, one from another, without names?-B. I suppose not.

A. Then you wish not to be known?-B. We wish to remain as we are.

A. In the enjoyment of a cheap, as well as a quiet religion?-B. Religion is not the worse for being cheap. A. Certainly not; nor is it the better. The best commodities do not always come from the cheapest markets. But to the point: shall I call you a nondescript?-B. You will not call me what I call myself.

A. No; for you have no pretensions to the name. Come, dismiss all idea of chapel-deeds; think less of your claims and your rights, and more of your duties, and then, what is your name?-B. You have my ultimatum.

A. Well; but, to say nothing of duty, you surely have no great interest to prevent you from telling the world what you are. Nay, I venture to assert, that you will be gainers thereby in the end. The manly avowal even of obnoxious opinions, is always respected. And if your principles are worth possessing, they are not disgraceful to avow; but if they are disgraceful to avow, I beg you discard them. However, fiat justitia ruat cœlum.—B. But I have no wish to make proselytes.

A. That is not the question. All I ask you, is, if consistency does not require you to avow what you hold; and if you can, with self-satisfaction, bear a name which gives any thing but a representation of your principles? In politics, you have already said you are a Whig?-B. I am. A. Answered like a man. Well, then, in religion, you are a Unitarian? Come, answer me!-why hesitate?B. In private, I do not particularly object to the name.

A. But you will not, I suppose, deny, that whether in public or in private, you are what you are; your locus cannot alter your principles?-B. No. But it will not do to tell the world every thing.

A. So, then, you hide your candle under a bushel, and justify it, too?—B. There is no occasion to run into obloquy. It is sufficiently difficult to make one's way through the world, without bringing on one's head trouble of one's own seeking.

A. Well; you must have your own way. But I sincerely hope, that you will keep not a winding but a straight forward course through life, whatever the consequence may be. You will remember, that the Christian should so run, that he may obtain his Master's approval; and you are conscious, I am sure, that he will not, and cannot approve of those who are here ashamed of him or of his doctrine. G. C. S.

REVIEW.

The Providence of God in the progress of Religious Liberty, a Sermon, on the passing of the Catholic Relief Bill, and the Anniversary of the Repeal of the Test and Corporation Acts.-By W. J. Fox.

IF Catholic emancipation has not as yet produced all the blessings which were expected to follow in its train, it does not follow that that emancipation was not, in itself, both a right and a duty. A country like Ireland, misgoverned for ages, could not be supposed to rise at once from its moral and mental degradation. Years must intervene before we can expect to witness the full fruition of this righteous measure. There are sources of individual corruption, and of national misery, yet to be closed. The black drop of bigotry has to be extracted, and a party bitterness nourished in by-past times in rank luxuriance, must be removed. A deep-rooted and wide-spread ignorance, at once cause and consequence of an anti-national Established Church and a depraved moral feeling, has to be superseded by instruction, at the same time enlightened and Christian. The Catholic must be taught to feel himself a man, ere he can learn to act as becomes a man. Hitherto it has been the policy of his masters, to render him as little distinguishable as possible from the bog on which he vegetated. Episcopalian pride and Presbyterian intolerance must be merged in a spirit of benevolence, alone worthy of the Gospel of the blessed God, when comprehending all communions in its merciful embrace. Personal invective, that bane of social intercourse, but