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or both, we need not stop now to inquire," (taking care, however, to "stop" to remind the Popish populace in Ire land of the English conquest by force, or fraud, or both) his religion, in the persons of her bishops and priests, and, of course, in his person also, "has not employed all her efforts to allay our heats, to bridle our passions, to prevent or stop the vain and fruitless attempts of her children to regain what they had lost?" (P. 26.) Are we, then, to consider the rebellion of 1798, for instance, as merely a vain and fruitless attempt of the children of the Church of Rome in Ireland "to regain what they had lost?" In another place, ridiculing thefulsome and absurd," but it seems" plausible nonsense which he is sometimes induced to read, about the divided allegiance of Catholics, and of the essential Protestantism of the Constitution," which no less an authority than that of Lord ELDON has so powerfully demonstrated, he exclaims," the hoary bigot, or the selfish monopolist, who would exclude us from it on account of our religion, neither understands that religion nor the law of nature," &c. (P. 28.) In another place he is pleased to notice the bishops of England, to ridicule the depth of wisdom and consistency peculiar to their bench," and to inform us particularly of one English bishop's "intolerance, and ignorance, and wilful misrepresentation," (p. 50.) in a late debate" in the senate of the nation." But, it is against the members of the Protestant Established Church in Ireland that this mild Popish bishop's pamphlet particularly shows its insolence and scurrility. We shall not dwell on those parts of his production to which we here allude. We are sensible that such low calumny might be disgusting to our readers; but it must have a most mischievious effect with the Popish populace in Ireland.

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His singular mode of refuting what he calls the third charge against the religion and policy of his body, really deserves notice.

"I shall pass," he says, "from this subject, to consider whether we are justly accused' of stirring up the minds of the people, of keeping alive in them a sense of the wrongs which they suffer, of instigating them to rebellion and to the overthrow of the Constitution. These charges, my Lord, are of so grave a nature, they ap pear to me to be so unfounded and malignant, as to remind me forcibly of the conduct of his own countrymen and kindred towards the Prophet JEREMY, when he denounced their guilt and oppres sion..... So averse are the Prelates who have lately been the subject of so much censure, to excitement and intemperance, that they even abstain, at the present moment, from the discharge of a duty, by publishing several new and supernatural cures, which they

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have ascertained to be wrought amongst their flocks, that they should not give occasion to intemperance of any kind; that they might not seem to continue the present agitation ot the public feeling......But, my Lord, do these selfish men who impute crimes to us, suppose that they can extinguish within us a sense of our wrongs-do they imagine they can stifle the complaints of six millions of men?....We will never cease, my Lord, whilst our tongues can move or our pens can write, to keep alive in the whole empire, as well as in our own people, a sense of the wrongs we suffer, and to exhibit to un indignant world all the privations we endure. Our fetters are too galling, our chains are too closely rivetted, our keepers are too unfeeling for us to remain silent, or permit them to enjoy repose."

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We have the highest respect for our warm-hearted and honourable fellow-subjects of Ireland, and we do feel the truest respect for their excellent and noble qualities, while we take the liberty of saying, that often as we have heard of an Irish way of doing business, this singular mode adopted by Doctor Doyle, of refuting the alleged charge "of keeping alive in the people a sense of the wrongs which they endure," p. 42. (we quote his words exactly,) is the happiest instance we have ever seen of" the Irish method."

Some tolerable illustrations of the same might be adduced from his arguments, to shew the great zeal and exertions of the Popish Bishops and Priests in Ireland for the circulation of the Bible amongst the people. It is unfortunate for his consistency, that one of the proofs of this, from recent experience, to which he appeals, is the re-publication, in 1816, under the sanction of Dr. Troy, &c. &c. of the Rhemish Testament, the persecuting, atrocious, and horrible notes of which so completely contradict all his present professions of toleration and liberality. But consistency is not Dr. Doyle's forte. Indeed, he seems to be really as indifferent to it, as he professes to be indifferent to the doctrines of Protestants. În one place he appears to admit, that the north of Ireland (an immense and populous tract of the island) is inhabited chiefly by. Protestants: and yet, notwithstanding this, and the numbers of Protestants in other parts of Ireland; and although no calculation has represented the Protestant Dissenters in Ireland to be more numerous than the Protestants of the Established Church; he tells us, in another place, that, though the established Clergy" have a profession, they have no occupation," (p. 40.) and, as he is particularly desirous to show his moderation, and to avoid any action or expression that can contribute to exasperation or excitement, he proceeds

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to inform the Protestant Clergy in Ireland, and to proclaim to the Popish populace, that

"Hence, many of" the Protestant Clergy," destitute of employment, and forbidden to exercise their talents and industry in other pursuits, if they be religiously inclined, become enthusiastscomposing hymns or tracts-distributing Bibles-or they implicate themselves in worldly concerns, contrary to the command of the Apostle; thus degrading their profession, whilst they seek in vain to serve two masters. Perhaps they abandon God and the world, and become profligates, to disgrace not only their calling, but even their race and name."

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Such is the sweeping, general description which the moderate, charitable, tranquillizing Popish Dr. Doyle gives of the Protestant established Clergy in Ireland. We believe that a more gross and scandalous misrepresentation of a respectable, virtuous, and honourable body, never issued from the press of any country. But we hasten to the excellent, judicious, and good-tempered publication of DECLAN; and we promise our readers that any attention they shall bestow on it will be well repaid by the sterling value of its contents. We begin with citing the introduction, as it may be called, of his letter, as a fair specimen of his manner.

"My Lord, It is recorded of an illustrious Athenian, that when assailed by the applauses of a faction among his countrymen, he was accustomed to exclaim, What evil have I done?? Phocion had done no evil-He was praised, because he was not known-he penetrated, and he despised the motives of their adulation.

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"In the present circumstances of your Excellency, there is much to recall the saying of that great and upright man. There is a party among your countrymen who persevere in heaping on you the contumely of their approbation. They eulogize, because they cannot, or they will not, understand you. Occasionally, indeed, they have their misgivings, and then, the terms upon which their countenance is to be expected, are stated with insulting freedom. But their favourite policy is to act upon the assumption, that you could condescend to the ignoble ambition of meriting a low and factious popularity.

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"These pages have been occasioned by a Letter to your Excellency, from a leader of the party to which I allude. Like that writer, I avail myself of a freedom of address, which by time, and the wise moderation of the Government, has now grown into a right of prescription. It shall be my study to respect the privi lege, and to remember the high presence in which I have placed myself. Nothing, I trust, will escape me, derogatory to the great station, or the greater name, of the Marquess Wellesley-Nothing alien from the thoughts of that patriotic Viceroy, who came hither, not to change, but to administer the Laws;' not to think,

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or to feel, with any of our parties, but to think, and to feel for, and to moderate, them all.

"In pursuance of this resolution, I pass over many of the topics, which that writer (J. K. L.) has thought proper to introduce. He devotes much space to the expression of his feelingsfeelings, which, it seems, have been wounded without provocation, but with which, probably, your Excellency does not sympathize, He is equally diffuse upon certain polemical subjects; but your Excellency has little leisure, possibly little taste, for scholastic discussions. He expatiates, also, upon the late miracles, and could tell, it seems, of many more, if he thought it prudent. Perhaps your Excellency approves of his reserve: perhaps you believe that he might say of his miracles, as Pyrrhus of his victories, a few more such, and I am undone.' P. 1.

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We shall proceed to adduce farther extracts from the publication of DECLAN; and shall give the principal part of his vindication of the right of the Established Church in Ireland to her property, in his own words.' But previously, some of his observations on the papal system, and its effects in Ireland, deserve particular notice.

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"The Papacy has a double aspect like every other Church, it has a confession of faith-but, unlike every other, it has pretensions to secular dominion; and to these latter, its theological creed has, now for twelve centuries, been uniformly subservient. Papacy is a state, and as such, is no less worthy the contemplation of a statesman, than any other that has ever existed. It displays a constitution as well organized a knowledge of human nature as profound, and a system of laws as well adapted for its own purposes as that which is justly the pride of Britain. In this well constructed and well regulated economy, the most obnoxious of those statutes, which have awakened the alarm or the disgust of Protestants, are sanctioned by the supreme authority of the con. stitution, and inclosed within the sacred fence of infallibility. What would your Excellency think of a judge, however profound of a bench of magistrates, however upright who should abjure an act of parliament? Of precisely the same value, in the Roman Church, are the protestations of any man, or any body of men, against the laws of their hierocracy.

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Thus my Lord, there is something in the essence of that Church, which will not permit Protestants to banish all apprehen. sion. They fear, that whatever has been true of it at any time since it advanced the disastrous claim to infallibility, must be true as long as the Church has an existence. External circumstances may controul its external acts; but there will remain a spirit, unbroken and unreclaimed. The papal system, is a living and enduring organization, into which new masses may, from age to age, be vitally incorporated. It addresses itself, not to passion or caprice, but to mzidiely a tad squedo di “oa jodtid

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the abiding principles of sense and imagination. The enthusiasm it inspires was not felt by the inspirers-if it were, it might be as transient as that of a sect of Protestants. The master spirits of Rome were cold, subtle, and calculating men, who, deadening every impulse but that of ambition-divesting themselves of human nature, that they might the more calmly examine it in others— applied their knowledge to the attainment of universal dominion. Accordingly there never was, and there never will be, a scheme of Christianity, in which the human adjuncts so forcibly impress, and so entirely occupy the mind. Even in adversity it contrives to fascinate and sustain the imagination, by impressions of suffering, but unsubdued, majesty. Examine, my Lord, the character which the Roman Catholics under your government are at this moment exhibiting. Like the Jews of old, they consider themselves, and they are taught to do so, even by J. K. L., as exclusively the children of the Divine adoption. They believe they are made to believe that to them alone belong the testimony and the.covenant, the priesthood and the presence; and like the Jews, they are still in expectation of some signal interference of GOD for his people. They are, it is true, under a temporary bondage, but they have faith in the prophets, that their redemption draweth nigh the light of the Divine countenace has been withdrawn from them for a season, but miracles are wrought to re-assure their hearts, that, like a sun-burst, it will soon again shine out on them, and that they shall abide, unmolested, in the brightness of its glory. "It is not alone by the multitude, that such hopes are entertained; or by the priesthood, that they are encouraged. No order amongst them is unvisited by the expectation......” P. 5.

"If then, my Lord, Protestants are moved by these things, they are not to be called (though J. K. L. has no better names for them) bigots, intolerant, or of a persecuting spirit. Their emotions do not arise from any wilful or uncharitable incredulity; reluctance and regret are mingled with their conviction.... Whether the genius of the Roman church will admit the solemn disavowal of tenets which have been once solemnly put forth, is a question for the members of that Church to determine. In the mean time, Protestants must believe, that obligations, in themselves the most sacred, are strongly opposed to the consciences of the papal priest hood; and whatever credit they may give to J. K. L., for the sin cerity of his renunciations, they strive in vain to discover his con sistency."

And now we come to the interesting and important observations of DECLAN on that part of Dr. DovLE's publi cation, which immediately relates to Church property: and therefore we continue our citations, requesting the particular attention of our readers.

"One of the imputations disclaimed by J. K. L., relates to a subject which is to occupy a great portion of the following pages: it is therefore necessary to mention it here. A suspicion lingers in

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