of pure good will to the Protestants, enlarge their measure of Faith as already prescribed by law, and still farther controul their reason? Is he aware that the defection of many, even of the Protestant clergy, proceeds from a repugnance to these articles, and would he encrease the schism? His hostility to the sectaries may be reasonably suspected, when he recommends a mode, so evidently, tending to increase their numbers. The Catholics are charged by him, with being sworn enemies to their Protestant fellow subjects, he would, notwithstanding, imitate the conduct he reviles, and render the hostility between all parties irreconcilable;—he would, even arm the dignitaries of his Church with more extensive powers, and convert those, who ought to be models of Christian charity, into instruments of unchristian persecution: but the Rev. Baronet has, perhaps, a mitre in contemplation, and is anxious, ere he wields the crozier, that the office may be invested with more ample means of exalting the Protestant Ascendancy, at the expense of all who differ from its doctrines; It is to be hoped, however, that, should he arrive at this proud eminence, he will exercise its present powers, unaided by additional ones, with temperance and discretion. The Public then will cease to wonder that the Revd. Author should so strongly object to a right honourable gentleman’s declaration, in answer to a Catholic Address, viz: that he is at a loss to account for the reasons that operate, to prevent the Catholics from being “unrestrictedly emancipated,” since this declaration militates against the Protestant Ascendancy;—with due submission, however, to the learned Author’s accumulated Experience (“having, from the earliest period of his academic course, been in the habit of devoting a considerable part of his time in the acquirement of knowledge, and of informing his mind upon matters connected with the History, Politics, and Religions of his country. Having been accustomed, likewise, to pass such time in the society of the most eminent and able Writers, Politicians, and Statesmen, of ancient and modern days.”) We cannot but accord with the above stated declaration of the Right Honorable Gentleman, as equally just and liberal;—if the co-operation of the Catholics, as fellow subjects, be expected, why should they be debarred from the privileges of the subjects?—If their attachment to the Constitution be a desirable object, why not attract them by the united motives of interest and affection?—But how can they be interested in, how can they affect a Constitution, which excludes them, in particular, from its benefits and confidence?—Notwithstanding, however, that we acknowledge the justice and liberality of this declaration, we must beg leave to express our dissent from the same Right Honorable Gentleman, when (according to the Report of a recent debate) he pretends to define the term Liberty, by _Potestas faciundi