enlightened people, adapting its forms and discipline to all the gradations of Governments, from the most absolute, as it was lately in France, to the most free and popular, as in the democratic states of Switzerland."

That, in the above description, the wisdom of policy is measured by a French scale, there can be little doubt. It is one which certainly pays no compliment to this country; neither is it material, since that which seeks the happiness of the nation internally, rather than false glory, and the subjugation of others, will preserve its own pre-eminence in wisdom, independently of the imaginary estimation, which the glare of the immediate effects is calculated to produce.

It is, however, extraordinary, that the ready adaptation of a religion to any form of Government should be represented as a recommendation, and in particular that to despotism. Can that religion be from the God of the universe, and the supreme common Father of all mankind, which will adapt itself to, and coalesce amicably with, a form of Government in which all the nation must be submited to the arbitrary and uncontrolled pleasure, passions, weaknesses, or extravagancies, incidental to a single human being, subject to like infirmities with themselves? Would this be consistent with the beneficence of the Deity? Most certainly not; though such certainly is the direct political tendency of the Romish religion. Christianity in its purity does not directly interfere with, much less adapt itself to, any form of Govern

ment. Its influence is directed to the morals of the Sovereign and the people alike, and its natural effect is, by the purity of morals and beneficence of intention in ALL, to produce without violence, and gradually, a wise, just, and beneficent policy, which will never arise from any other causes. It forbids alike factions, and rebellions, or tumultuous dispositions in the subject, and oppression in the rulers, with the awful denunciation, that He, whose attributes are impartial justice, and unerring wisdom, will demand an account of the manner in which their several duties have been performed. It is so far from adapting itself to forms of Government, that it requires, that, whatever be the form, the spirit of that form should, in wisdom, in justice, and beneficence, be adapted to it. And happy would it be for man that they were so. The versatility of the Romish religion was well known to the present Government of France. It is, said one of that Government, then high in office, a sieve that will let any politics through; and upon this principle it was re-established there and it may be hoped it is a principle upon which it may not be encouraged here.

It is asked by the Hon. Author of The Considerations, "What evils, or if any evils, were experienced by themselves, or their cause, in consequence of that partial removal of grievances, which they deplored, and against which they rioted? Has Popery, as they predicted, increased with a giant's growth? and has the Ark of the Covenant been exposed to ruin? Rather, have not the bonds of Christian fellowship

been drawn closer between all parties? have not animosities and mutual prejudices been weakened, and the general cause of the country benefited?"

Would to God that these questions could truly be answered according to the wish with which they are evidently proposed; for it is by no means a pleasing task, however needful it may be, to do otherwise. In reply, however, it must be asked, have the expectations of the tranquillity of Ireland, which in every application to the Irish or English Legislature have been given by the friends of Catholics, been realized? Has that country known more internal peace in consequence of the concessions already made? Or have not the concessions already made brought forth pretty plain intimations that more must? If then no particular evil complained of by the Protestants has ceased, (and there is much reason to think so,) this itself is an evil, and a great one.

*

The growth of Popery, like the growth of every thing else, must, however favoured, require some time to develop itself fully to the general eye, as to the influence it may acquire in gaining proselytes. But so much has been done to favour its growth, that the most diligent care of those, whose peculiar duty it is, will be requisite to oppose it. Are they not giantstrides to have a distinct † College established in

* In sound policy, perhaps, the mode of concession should have been reversed, and began with the higher orders of Roman Catholics, and the elective franchise have been the last.

At the time when it was proposed in the Irish House of Commons to afford to the Catholics the means of education at››

Ireland for the especial purpose of educating priests for that communion; and, according to the statement

home, by their having seminaries of their own, the late Lord Clare, then Mr. Fitzgibbon, one of the best and greatest characters that Ireland could boast, said in reply to Mr. Gardiner, "After what has been done for the Roman Catholics; after we have gone more than half-way to meet them, will it be said that they shouldnot come one step to meet us? Will they continue to send their children to France, to Spain, to Portugal, to imbibe principles of freedom, or attach them to the constitution of this country? Or will you suffer the Roman Catholics to resort to regions of bigotry-to imbibe principles of positive obedience, and every idea hostile to liberty? The University of Dublin is open to them, and if they decline the advantage, it is not on account of religion, for no religious conformity will be required, but for fear their children should in early life imbibe the PRINCIPLES of A. FREE CONSTITUTION."

From the account of the College of Maynooth, which has appeared in some of the daily papers, as extracted from papers laid before the House of Commons, and in the Monthly Magazine with comments no way unfavourable, it is very evident that the words of Lord Clare are fully verified. If the first question were again to be asked at this day, what must the answer be? Have the Catholics in any one instance come a step forward to meet the liberality of the Protestants? It is much to be feared that it would be impossible to mention one. I know of none.

Is then the system of education in the College of Maynoothsuch as to promise any thing better than an education in Spain or Portugal? Or has it any tendency to counteract those principles of passive obedience, and every, or any, idea hostile to liberty? Let the following rules of this College determine.

The-bye laws chiefly relate to the internal regulation, enforcing much of the discipline, and formality of monachism.— The students are to be obedient to their President, not to yield too far to the dictates of their own understanding, and to use only such books as shall be recommended by the President and Pro

of a writer (the Author of the Letters from England), who appears to be well informed on the subject,

fessors. The statutes are employed in describing the duties and qualifications of the members-The Dean inspects manners and morals-Let him accurately examine the books, and, upon a very just suspicion, by permission of the President, let him examine the writing-desks and papers."-The great vacation lasts two months, but "even then no student can absent himself without leave from his Bishop;" they, for the most part, therefore, remain the whole year.

If ever there can be a seminary capable of ensuring passive obedience, this is one. What the formality and discipline of monachism are, the public is pretty well informed by Kotzebue's extracts from the Memoirs of Schad; and it must be an untractable spirit indeed which cannot be broken by an imprisonment of two years, penances, and fastings to boot. Telling of tales, in the mean time, is amply provided against by the clause, which in the newspapers is prudently given in Latin, viz. that which empowers the Dean to examine the desks and papers of the stu- dents. Such is the liberal system of the College of Maynooth.

A very pompous display of authors to be read is detailed, but how much of them may be read is to be prescribed and limited. The students are not to know any thing but by permission; and, thus enslaved in mind to Rome, they are prepared to impress the same slavish submission on others, and, as far as in them lies, to subdue all to the Papal power. The writer of the account in the Monthly Magazine laments, with a kind of burlesque pathos, that the students are not better supplied as to a knowledge of the Scriptures; and in truth it is most pitiable. In opposition to the right of private judgment, he is careful to mark that the Catholic swears that he never will take and interpret the Scriptures, but according to the unanimous consent of the Fathers. If they do take such an oath it is a very bold one, and the surest mode of keeping it will be not to interpret them at all upon controverted points. An endeavour has indeed been made to obtain somewhat of this unanimity in the works of the Fathers, by expunging