declares salvation, and on that which gives delight to some whom she condemns.

"According to the Roman Catholic Church, when a sinner heartily desires forgiveness, all the saints in Heaven must be confessed to, as well as God; and invoked to intercede with Him for pardon of the sins confessed and when the priest, through whom confession has been made, pronounces absolution, the penitent must be careful not to feel as if he had been fully pardoned. He must believe himself in some degree indebted to God's justice still, and hope to render satisfaction, in the way of penance in this life, or by suffering in the next, in case he dies too soon to have performed what was enjoined. Even those to whom a plenary indulgence is given at the hour of death, and who receive the unction appointed for the dying, must feel as if they erred in hoping to be fitted for an entrance into rest; they must expect to suffer for awhile, but they are solaced with a hope that prayers and alms on earth shall mitigate their pain, or soon release them from it.'

"Oh my soul! thou hast long since considered this doctrine, so as to reject it wholly ; and wilt thou not for ever cleave to that which thou hast chosen? For how, if contrite sinners be not fully pardoned, wholly freed from condemuation, can God be viewed as faithful to that promise of His covenant, their

sins and their iniquities will I remember no more,' and just to the merits of His blood by whom He made it!"

"It must be manifest to every one that the principle of simple unreserved trust in another, at all times, and for everything, is fitted to abate pride, from whatever source; and that the fact that this Being is the everlasting God, is sufficient to sustain hope under every trial.

"When we look at the struggle in which we are to engage, in which every moment is of importance; every act, and every negligence, producing real effects; when we consider the momentous interests which hang upon this struggle, and the powerful enemies with whom we have to contend, and then look at ourselves, we naturally shrink back with dismay. 'Who is sufficient for these things?' must be the desponding language of every heart. But faith replies that our 'sufficiency is of God;' that 'His grace is sufficient for us ;' that 'His strength is made perfect in weakness.' It reminds us that His omnipotence is engaged in the work; that the same everlasting Spirit which opened our minds to discern Divine truth and our hearts to feel it-that it is He who heals our infirmities, supports our weakness, supplies our wants, furnishes us with arms for our

spiritual warfare, and aids in the conflict; gives us the desire to pray, and directs our petitions; guides us in drawing from the events of life, from all God's outward dealings with us, whether trials or blessings, the improvement which all were alike designed to supply; and exercises upon us, within, those transforming influences, by which the world becomes crucified unto us, and we unto the world. Is this not enough? In much weakness, and amidst many fears; amidst all the painful and often recurring proofs, that we carry this treasure in earthen vessels; in sorrow and shame for dull ingratitude and barren carelessness; in bitter remorse for wanderings and backslidings-is there not here enough to support and cheer the weakest believer?

"Doubtless there is. And the same source supplies abundant materials to repress the pride which is so ready to spring up in our carnal hearts, under a sense that our course is advancing. The answer which faith supplies, indeed, to the sober question, 'Who made thee to differ?' must effectually extinguish all presumption in our Christian graces, real or imaginary. Faith, which has brought us to the cross of the Redeemer for pardon of sin, directs us to the efficacy of the same stupendous sacrifice for all protection from sin's snares, and all cleansing from its pollution. So far as we are restored to the purity of

our lost estate here, faith directs us to look for this restoration not to any visionary spring of renovation in our corrupt and fallen nature, but to the same fountain open for sin and uncleanness; to the gifts purchased for the rebellious by Him who died for them and gladly and gratefully acknowledge, therefore, that if we do bring forth any fruit in righteousness, it is not ours but His."

LETTERS BY DR. DOYLE.

THE following letters are appended, believing they will be interesting to the reader. Many of them are without date, and are, therefore, not chronologically arranged. Parts, of a simply private nature, have been omitted; those now submitted to the public have been copied verbatim from the original manuscripts.

Should these letters meet the eye of any of Dr. Doyle's friends, the editor trusts they will not be sorry to meet even with this brief record of the honourable, the kindly, and Christian spirit, which dwelt in the heart of that prelate, who has hitherto been, perhaps, chiefly known by his public character, and distinguished abilities.