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"But it happened soon afterwards that a catechism of the Roman Catholic Church fell into my hands, and then I was able to appreciate the simplicity of truth' in which they had issued their declaration. This catechism is stated to have been revised by the Rev. Dr. Butler, and recommended by four Roman Catholic archbishops; it is printed by the Roman Catholic printer to the Royal College of Maynooth, and is the twenty-fifth edition, carefully corrected. No doubt, therefore, can be attached to its authenticity. I turn to the commandments, to correct my erroneous conceptions of the Roman Catholic system, and I find, that indeed the first commandment is, in some respects, differently expressed, as compared with its appearance in Exodus and Deuteronomy. The second is, 'Thou shalt not take the name of the Lord thy God in vain;' and the number ten is made out in this manner, the ninth is, Thou shalt not covet thy neighbour's wife,' and the tenth, Thou shalt not covet thy neighbour's goods.' I cannot help regretting this additional proof of the in
graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow down to them, nor worship them; for I, the Lord thy God, am a jealous God, and visit the sins of the fathers upon the children, unto the third and fourth generation of them that hate me, and show mercy unto thousands in them that love me and keep my commandments.'
compatibility of the fact with the profession of the Roman Catholic Church, and that my first suspicion was correct, viz.—that these petitioners did not approach the House in the simplicity of truth.""
Dr. Doyle will supply us with another instance of the value to be attached to the assertions of a modern Roman Catholic, when he thinks that the cause of his Church may be advanced by his duplicity.
"Catholic Emancipation,' says Dr. Doyle, * will not remedy the evils of the tithe system: it will not allay the fervour of religious zeal, the perpetual clashing of two churches, one elevated, the other fallen, both high-minded, perhaps intolerant: it will not check the rancorous animosi→ ties with which different sects assail each other. It will not remove all suspicion of partiality in the government were Antoninus himself the Viceroy it will not create that sympathy between the different orders of the State, which is ever mainly dependent on religion. Withal, Catholic Emancipation is a great measure, and of itself would not only effect much, but OPEN A PASSAGE TO ULTERIOR MEASURES, which a provident legislature could without difficulty effect. THE UNION OF THE CHURCHES, however, would at once effect a total change in the dispositions of men.' Being questioned upon this subject be
* Letter to Mr. Robertson, p. 5, 6.
fore the Committee, a very different opinion was then expressed by him :
Verbaque dicuntur dictis contraria verbis.
He then said, 'I think, if Emancipation were carried, that the whole of the Catholic population would consider their grievances, as it were, at an end. I am also quite confident it would produce in them a feeling of satisfaction, of confidénce, and affection towards government, greater than has ever been experienced almost in any country. We would feel a most intense interest in promoting the interests of our own country, without reference to religious distinctions; there would be a bond, arising out of our affections and natural inclinations, which would secure to the crown our allegiance better than any provision which can possibly be made. I am convinced my soul--I never spoke without sincerity, I never spoke more from the fulness of my heart than I do at this present moment—that, if we were freed from the disabilities under which we labour, we would have no mind, and no thought, and no will, but that which would lead us to incorporate ourselves fully and essentially with this great kingdom.'
Now, (observes the Quarterly Reviewer,) (for it was never supposed that Janus, though he had a double face, had a double mind also,) it is certain that the titular prelate must either have written, or spoken, as he did not think. And
there appeared so many and such flagrant proofs of this self-contradiction in his evidence, that had he been before a court of justice, no counsel would have rested his case upon the testimony of a witness who had thus disqualified himself, nor would any jury have allowed the slightest weight to it. But it is also due to him to observe, that he may have felt not only self-justified in this conduct, but self-approved for it, upon the system of morals which he learned at Salamanca and which is inculcated at Maynooth. The jesuit-casuists have determined that it is sometimes allowable to conceal the truth; and in their classification of falsehoods, that which is delivered in evidence is set down as a venial sin. +
"But of the opposite opinions which have been delivered by Dr. Doyle, that, we humbly apprehend, must be received for his real opinion
* Num veritatem aliquando celare licet?
Licet equidem. Interrogatus testis, pro tempore potest uti æquivocatione, si revera illo tempore reus factus non sit, quando non debet juxta mentem judicis respondere.-Interrogatus an habeas pecuniam, si petatur cum injuria negare potes, aut si adsit rationabilis causa id faciendi. Perniciosum igitur mendacium grave aut leve est juxta materiem; jocosum et officiosum veniale plerunque.'-Escobar. Moralis Theol. Tract i., Ex. 10. c. 2, sec. 11. p. 160.-Lugduni, 1644.
+ "Num mortale sit crimen leviter mentiri in judicio, aut in confessione?
Minime: quia levis judicii injuria; et levis confessimis irreverentia est."
Ib. ib. sec, 9.
which was pronounced when there was no obvious purpose to be served by duplicity. Dr. Doyle knows that Catholic Emancipation can no more produce unanimity, or even tranquillity, in Ireland, than it can change the weather, or than Prince Hohenlohe, by praying in Germany, can set a broken leg in Dublin. But he knows, also, that it would open a passage to those ulterior measures which he desires, and enable the Roman Catholics to occupy a position from which they could command the citadel. He knows that on that position they might plant their batteries, and demand the surrender of the Protestant Church Establishment in Ireland. And we know that, in both Houses of the British Parliament, there are persons, who would heartily co-operate with them for that object. King and Mr. Hume are not the only members who have intimated as much. And God knows,' says Lord Clarendon, few men have done more harm than those who have been thought able to do least; and there cannot be a greater error than to believe a man whom we see qualified with too mean parts to do good, to be therefore incapable of doing hurt. There is a supply of malice, of pride, of industry, and even of folly, in the weakest, when he sets his heart upon it, that makes a strange progress in mischief.' The countryman in the fable asked nothing more of the trees than a piece of wood wherewith to make a handle for his axe; and the silly trees