is in mankind, when the very means they severely reprehend, are not frequently applied by themselves.—Can it be supposed, that men of well cultivated understandings, should be so lost to all sense of morality, so destitute of respect for their own characters, as to look upon wilful perjury as a virtue, when resorted to for particular purposes, or particular interests?—Can it be admitted that men, many of them eye witnesses of, and sufferers in the late revolutionary calamities on the Continent, when they return home should, by the most atrocious of crimes, voluntarily endanger the peace and tranquility of their native Country? Their own conduct is a full refutation of the calumnious charges advanced against them, a positive proof that they seriously regard their moral obligations;—they are, not only, peaceable in their own demeanor,—they render the people, of whom they are the pastors, quiet and inoffensive;—were they disposed to estimate wilful perjury as venial, or, in some particular instances, as laudable, they would recommend it to their several flocks, and thus, would the Catholics, by being freed from the restraint of morality, become admissible to all the privileges of subjects; but it is the part, only, of an abandoned profligate, to profess his conformity with the established doctrines, and to violate the most solemn engagements, for the advancement of his own private interest or ambition;—the man of integrity disclaims all compromise with his conscience, he will submit to every privation, and will encounter indigence and obscurity, rather than deserve the imputation of guilt:—the express denial of the Catholic Universities that any earthly power can grant absolution for perjury, the solemn abjuration of such a doctrine by the Priesthood themselves, but above all, the uniform tenor of their conduct, proves that these calumnies are altogether unfounded.