sense and innocent flirtation is grounded upon these assemblies, for it has always been remarked, that between the amorous and the devout, there is a strict conjunction. They have, too, little Societies, wherein they appoint themselves Secretaries, Chairwomen, and Committees. These are exclusively feminine, and all is under the supreme sway of the minister's wife, for not even is he admitted to these assemblies, in which nought that is male or profane ever yet entered. I have often wished to pry into the mysteries of this delightful freemasonry, but a few texts, and an exhortation to subscribe for baby linen, was the only insight I could ever attain. Nor was it prudent to seek admittance into these secret orgies, lest, like Acteon or Pentheus of old, one had fallen a victim to the intrusion. Now, in all this there is much that is amiable and harmless; and it would be barbarous, and in the highest degree impolitic, to interfere with such inoffensive recreations. Piety, under all its aspects, is but one branch of that great study, the Science of Life, and if men prefer making love evangelically, and consider that a demure spirituality tends to the better enjoyment of their tea and dinners, there is no reason upon earth why they should not indulge such simple caprices."

CHAPTER XIX.

"Put forth thy hand-reach at the glorious gold." HENRY VI.

I WAS somewhat annoyed at the levity with which these gay men of the world treated matters, which had ever been held by me as sacred and venerable. They had despatched, very summarily, a subject based on strong and incontrovertible evidence; and, for the incalculable good it affords, had substituted a few secondary advantages. As none of them here seemed to entertain opinions similar to my own, I ventured, unwillingly, one or two suggestions, which I thought would put the matter in a fairer light. It was quite useless, for I should have remembered, that such people were no ordinary disputants, but men who, having travelled over every step of the argument, from beginning to end, knew precisely to what my objections tended, and in what quarter my prejudices were hidden.

Surely," said I, "you must admit this religion to be a good thing."

"Certainly," replied one," and that is exactly what I am trying to prove."

"No, no; but I mean in its real strength and truth."

"You see," said he, with a sneer, “that I admit the good of which it is productive, and believe, with you, that it is really after all a very praiseworthy invention. I totally disagree with those Reformers and Demagogues who would bring it to the ground; it is the conserving principle among men-it frightens fools, appeases uneasy consciences and turbulent spirits, and induces generally to the well being of the State. Any principle, which engenders doctrines of self-abasement and moral rectitude, must, of necessity, tend to the welfare and advancement of the community. Every sect which the world has ever known or acknowledged, advocates these meaner virtues of humility and self-denial. Zoroaster, Moses, Lycurgus, Confucius, Menu, and a thousand others, have all advanced the same thing; for it is evident, that if you can persuade a certain number of men to give up their interest and chances in the contest of life, and to content themselves with moral worth, in lieu of those more substantial advantages, for which the generality are ever in contention that by such a relinquishment on their

parts, more chances are left for those remaining."

"But is there not much direct and positive advantage to the believer himself? By such a sublime doctrine does he not after a while learn to wean himself from the vanities and troubles of life, and despise that love of gain so hurtful to human happiness ?"

"Ah," said he, "the old tune again. This coincides very well with what I have been saying. And do you really think this love of gain so inimical to human happiness? I lived long enough to acknowledge it the only enduring element of life; and it is for this reason that, as a politician, I would never discourage those who were content to live without it. Gold, it is said, is the worship of the idolatrous, but the faithful likewise pay obeisance here, and mighty indeed must be the infatuation, if they renounce entirely this heathenish divinity. The truth is, they never do, and none but arrant fools ever did."

Hereupon another of these practical metaphysicians, to whom this seemed a congenial topic, said that for many years of his life there was no subject on which he had bestowed so much thought and consideration as that of making money. From this noble science, he observed,

sprang all the virtues, all reputation, comfort, happiness, and satisfaction; for although blessed with money, a man may not be virtuous, yet without it he must of necessity be vicious, nor will all the meek amiability of goodness keep the poor man from the suspicion and contempt consequent upon his condition.

"Beggars," he said, "are not expected to be either generous or honest, and when some pious Seneca, or contented Cato, or pensioned moralist, comes preaching up the advantages of poverty and privation, I begin to think with Plato that man really is the wonder of wonders, or he never could conceive such nonsense. If the love of money be the root of all evil, I want to know of what good poverty is the root. But wealth is the root of nobility. Commerce, which is equivalent, gives patent to the nobles of the land. Power, which is another equivalent, has founded thrones. Money every day makes an aristocracy out of shopkeepers and brokers-and a very good aristocracy too, not quite so mellow as the older school, perhaps, but it will improve with time; the other was new once, and just as vulgar, but by years they grew out of this, forgot the labours of the counting house, the bargains on 'Change, and the dust of the shop, and at last towered into a scro