strength of body was exhausted, supported herself by the single vigor of her mind. That indeed continued, even to her last moments, unbroken by the pain of a long illness, or the terrors of approaching death; and it is a reflection which makes the loss of her so much the more to be lamented. A loss infinitely severe ! and more severe by the particular conjuncture in which it happened! 4. She was contracted to a most worthy youth; the wedding day was fixed, and we were all invited. How sad a change from the highest joy to the deepest sorrow! How shall I express the wound that pierced my heart, when I heard Fundanus himself (as grief is ever finding out circumstances to aggravate its affliction), ordering the money he had designed to lay out upon clothes and jewels for her marriage, to be employed in myrrh and spices for her funeral! 5. He is a man of great learning and good sense, who has applied himself, from his earliest youth, to the noblest and most elevated studies; but all the maxims of fortitude which he has received from books, or advanced himself, he now absolutely rejects; and every other virtue of his heart gives place to all a parent's tenderness. 6. We shall excuse, we shall even approve his sorrow, when we consider what he has lost. He has lost a daughter, who resembled him in his manners, as well as his person; and exactly copied out all her father. If his friend Marcellinus shall think proper to write to him, upon the subject of so reasonable a grief, let me remind him not to use the rougher arguments of consolation, and such as seem to carry a sort of reproof with them; but those of kind and sympathizing humanity. 7. Time will render him more open to the dictates of reason; for as a fresh wound shrinks back from the hand of the surgeon, but by degrees submits to, and even requires the means of its cure; so a mind, under the first impressions of a misfortune, shuns and rejects all arguments of consolation; but at length, if applied with tenderness, calmly and willingly acquiesces in them Farewell. 116. To гHE ROBIN. ELIZA COOK. ELIZA COOK, an English poetess of some note, was born in London, in 818. There is a heartiness and a fresh good-nature ringing through every tanza of Miss Cook's poetry, that wins a way for it to every heart. She oves nature and makes others love it too. 1. I WISH I could welcome the spring, bonnie bird, Would my heart were as light as thy wing, bonnie bird, The bloom of the earth and the glow of the sky 2. I've been marking the plumes of thy scarlet-faced suit, And the light in thy pretty black eye, 'Till my harpstring of gladness is mournfully mute, For you perch on the bud-cover'd spray, bonnie bird, 3 They sung to my childhood the ballad that told And the plaints of the robin, all starving and cold, How my tiny heart struggled with sorrowful heayes, When I heard of thee spreading the shroud of green leaves, O'er the little ones lonely in death. 4. I stood with delight by the frost-checker'd pane, There were springes and nets in each thicket and glen, That took captives by night and by day; There were cages for chaffinch, for thrush, and for wren, For linnet, for sparrow, and jay. 5. But if ever thou chanced to be caught, bonnie bird, With what eager concern thou wert freed: Keep a robin enslaved! why, 'twas thought, bonnie bird, That "bad luck" would have follow'd the deed. They wonder'd what led the young dreamer to rove, But the daisy below, and the robin above, Thou wert nigh when the mountain streams gladden'd the sight; When the autumn's blast smote the proud tree; In the corn-field of plenty, or desert of blight, I I was sure, bonnie bird, to see thee. sung to thee then as thou sing'st to me now, 7 Oh, would that, like thee, I could meet with all change, And ne'er murmur at aught that is sent; Oh, would I could bear with the dark and the fair, How I wish I could welcome the spring, bonnie bird, With a carol as joyous as thine; Would my heart were as light as thy wing, bonnie bird, 117. THE RELIGION OF CATHOLICS. DR. DOYLE. Right Reverend JAMES DOYLE, late bishop of Kildare and Leighlin, was born at New Ross, County Wexford, Ireland, in 1786; died in 1834. During the fifteen years of Dr. Doyle's episcopacy, he was continually engaged m defending, with voice and pen, the rights of the Church, and the interests of the people. He lived in a troubled period of Irish history, when the island was convulsed from end to end by the titne question, and the oppressive exactions of the landlords-when the voice of oppressed millions was thundering in the ears of the British government for Catholic emancipation; and on all those great questions, Dr. Doyle exercised a powerful influence. His letters written over the signature of J. K. L., on all the great topics of the day, political and religious, are classed among the ablest documents of the kind ever written. 1. Ir was the creed, my lord, of a Charlemagne and of a St. Louis, of an Alfred and an Edward, of the monarchs of the feudal times, as well as of the Emperors of Greece and Rome; it was believed at Venice and at Genoa, in Lucca and the Helvetic nations in the days of their freedom and greatness; all the barons of the middle ages, all the free cities of later times, professed the religion we now profess. You know well, my lord, that the charter of British freedom, and the common law of England, have their origin and source in Catholic times. 2. Who framed the free constitutions of the Spanish Goths? Who preserved science and literature, during the long night of the middle ages? Who imported literature from Constantino ple, and opened for her an asylum at Rome, Florence, Padua Paris, and Oxford? Who polished Europe by art, and refined her by legislation? Who discovered the New World, and opened a passage to another? Who were the masters of architecture, of painting, and of music? Who invented the compass, and the art of printing? Who were the poets. the his torians, the jurists, the men of deep research, and profound lit erature? 3. Who have exalted human nature, and made man appear again little less than the angels? Were they not almost ex clusively the professors of our creed? Were they who created and possessed freedom under every shape and form, unfit for her enjoyment? Were men, deemed even now the lights of he world and the benefactors of the human race, the deluded ictims of a slavish superstition? But what is there in our creed which renders us unfit for freedom? 4. Is it the doctrine of passive obedience? No, for the obedience we yield to authority, is not blind, but reasonable; our religion does not create despotism; it supports every established constitution which is not opposed to the laws of nature, unless it be altered by those who are entitled to change it. In Poland it supported an elective monarch; in France an hereditary sovereign; in Spain, an absolute or constitutional king indifferently; in England, when the houses of York and Lancaster contended, it declared that he who was king de facto, was entitled to the obedience of the people. 5. During the reign of the Tudors, there was a faithful adherence of the Catholics to their prince, under trials the most severe and galling, because the constitution required it; the same was exhibited by them to the ungrateful race of Stuart; but since the expulsion of James (foolishly called an abdica tion), have they not adopted with the nation at large, the doctrine of the Revolution: "that the crown is held in trust for the benefit of the people; and that should the monarch violate his compact, the subject is freed from the bond of his allegiance ?" Has there been any form of government ever devised by man, to which the religion of Catholics has no een accommodated? 6. Is there any obligation, either to a prince, or to a contitution, which it does not enforce? What, my lord, is the allegiance of the man divided who gives to Cæsar what belongs to Cæsar, and to God what be longs to God? Is the allegiance of the priest divided who yields submission to his bishop and his king ?--of the son who |