mind and mine agree upon that particular also."

"I have a strong impression that the Public Worship Act will have little
effect in arresting the progress of Ritualism, because of the apathy of
the Bishops."

"That is just my impression, Mr. Oakes."

"Do you not think, Mr. Long, that the scepticism of the age is very
subtle, powerful, and dangerous?"

"Yes, truly, Mr. Oakes, I do indeed think that the scepticism of the age
is all you say it is."

"I did not say it was so; you mistook my question for a statement, Mr.
Long."

With some little tremor, as though he had given offence, Mr. Long said,
"Oh dear no; you did not say so: I have made a mistake; do pardon me,
Mr. Oakes."

"That notion of George Eliot, taught in the following lines, is full of
atheistic teaching, and likely to be mischievous in its influence.
Speaking of his wish to have an immortality, his notion of it is only
that of living in the minds of others in subsequent ages:--

'O may I join the choir invisible
Of those immortal dead, who live again
In minds made better by their presence:
So to live is heaven.'

His notion of a heaven, you see, is limited to a life of immortality
among the dead, who live in others made better by them--a posthumous
influence for good is his only heaven."

"Yes, I see, Mr. Oakes," answered Long. "Just so: I believe all you say.
You have expressed what I think about the atheistic theory of George
Eliot."

It was in this way that Mr. Long assented to Mr. Oakes in everything he
said. They separated, and each went on his way. As Mr. Long walked down
the street, who should meet him but Mr. Stearns? and he began his
conversation somewhat in the same order as Mr. Oakes, only he happened
to take in almost every particular an opposite view. But this was of no
consequence to Mr. Long. Both Mr. Oakes and Mr. Stearns were his
intimate friends, though not friends of each other, and he did not wish
to disagree with either, so he assented to everything Stearns said with
as much readiness and affability as he did to what Oakes said.

The above is a brief specimen of the assenter in conversation. His fault
shows itself to every observer; and if it is not a moral fault, it
certainly is an intellectual one. Every man in conversation ought to
have a mind of his own for free and independent thought; and while he
does not dogmatically and doggedly bring it into contact with others, he
should avoid making it the tool of ano