the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name." And when this perfect love is enjoyed, the apostle says it casts out fear, and it enables us to obey Christ, who says, "If ye love me, keep my commandments." John, xiv. 15. This implies that it is not only possible, but essential, to live without sin; for we desire not to pray for impossibilities, or non-essentials, when at the reading of the Decalogue we pray at the conclusion of each commandment, "Lord have mercy upon us, and incline our hearts to keep this law;" and at the final conclusion, "Write all these thy laws in our hearts, we beseech thee." This is agreeable to the word of God, which says, that the blessings of obedience to Christ are "Not written with ink, but with the Spirit of the living God; not in tables of stone, but in the fleshy tables of the heart." 2 Cor. iii. 3. And the Psalmist describes the happiness of the just man, by saying, "The law of God is in his heart, and none of his steps shall slide." Psalm xxxvii. 31. And as the Lord says by the apostle, "Repent ye therefore. and be converted, that your sins may be blotted out," (Acts, iii. 19) we declare that, "he pardoneth and absolveth all them that truly repent and unfeignedly believe his holy gospel." And as it is said, "The just shall live by faith; but if any man draw back, my soul shall have no pleasure in him," Heb. x. 38, we pray, "Take not thy Holy Spirit from

us." These are the truths of the gospel of Christ, and are taught by that church which is called heretical by Roman Catholics, who neither understand the import of at least part of their own doctrine, nor that which they condemn in others. It is evident that what they call their Christian Doctrine, contains similar truths to those already stated; for it teaches the necessity of living without sin, in the enjoyment of God's love, and keeping his law, by asking, “Is it necessary to keep all God's commandments?" and then answer, "Yes, for by breaking any of them, we deserve damnation." Now, if this is the penalty of violating any of God's commandments, why should it be said that we cannot live without sin? as if God called us to perform impossibilities, and condemn us for our insufficiency; or as if his grace was inadequate to our support. But although we may be censured as deluded enthusiasts by the advocates of purgatory, for professing the enjoyments and consolations of the Holy Spirit as the gift of God, obtained by sincere repentance and faith in Jesus Christ; yet this Christian Doctrine already referred to, seems to say something in favour of our creed, for it asks, "Where is the Holy Ghost?" and then answers, "Everywhere, but in a particular manner in the souls of the just." And again, "What doth the Holy Ghost in the souls of the just"? Answer, "He sanctifies them with his grace, and assists them in their necessities." Now if he dwells in the souls of

the just in a particular manner, it appears very strange that they should be so insensible and indifferent to their worthy guest, as not to know whether he resided with them or not. For as it appears impossible for inanimate matter to act upon matter without sensible contact, so is it impossible for spirit to act upon spirit without inherent sensibility. Therefore, to say that a person may have the Spirit of God, and not know it, is as unreasonable as to say that a person may be very happy without knowing it. O! what difficulties do they involve themselves in who depart from the standard of the gospel! If the holy Ghost sanctify the just by his grace, he leaves nothing for the priest, holy water, or purgatory to do; for as he is perfect master of his business, he will either complete the work or resign it altogether. The Lord says," My grace is sufficient for thee, but my Spirit shall not always strive with man." O ye Roman Catholics! can you not see your own doctrine proves that you are made merchandise of by your priests? For your Christian Doctrine, as you call it, asks, "Who will go to heaven?" and then answers, "They who keep the commandments of God, and die in the state of grace." And your priests tell you that you must go to purgatory! If you keep the commandments of God, and die in a state of grace, what more can God do for you, or you for him, in this life? Yet still it seems you must go to purgatory, Christ has opened

the way to heaven, and offers it freely to all, saying, "He that will come, may come;" yet the Pope has endeavoured to erect toll-bars upon it, and woe unto them who pass without paying, for they are called thieves, robbers, and heretics, for refusing to acknowledge the inscription of his Miler, which is mystery; (Rev. xvii. 5.) and the demand of his pocket, which is money. Now from these views of the system of Popery,-views which cannot be refuted, I appeal to the world, if any one can censure me for departing from so dangerous a system. However others may get salvation in that church, who serve God according to the best of their knowledge, yet I saw that there was no salvation for me in it. Nothing less than a divine conviction of the truths already stated, could ever have caused me to leave the Church of Rome, for I remained in it until conscience refused to be silent any longer, and then persecution soon put me to the rout. But with one of old I desire to pray, "Lord lay not this sin to their charge!" for being without light," they know not what they do." But we look forward with hope, that God will yet, in the wise order of his providence, by some means, remove prejudice and superstition from amongst this people, that they may receive the Scriptures, which will teach them the truth as it is in Jesus. Then shall they serve God, and walk in the light, even as he is in the light, and have fellowship one with another,

knowing that "The blood of Jesus Christ his Son" (and not penance or purgatory) "cleanseth from all sin." 1 John, i. 7. Then strife and animosity shall cease, and all nations and colours shall love God above all things, and their neighbours as themselves. The Judge of all the earth will do right, who at the great day of final retribution, shall give unto every man according to his works.

ON MONASTIC INSTITUTIONS,

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WHAT authority is there in Scripture for establishing convents and monasteries? Are they not expressly forbidden? See Matt. v. 14-16. You are the light of the world, a city seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven." John xvii. 15. "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from evil." Are all who inhabit the monasteries and nunneries "kept from evil?" The priests can best tell! It is monstrous what a number of children are left at the doors of the priests in their infant state, in