at least rendered less dangerous, might be by taking no direct notice whatever of them in the negociation of the proposed arrangement, making no allowance of any kind for them; and, as the Crown will, according to the above suggested plan, have a negative in the appointment of all curates, parochial priests, and other persons entitled to officiate in the Catholic Church (and a sufficient control over the appointment to the higher dignities), it might either uniformly exercise its powers against the appointment of persons professed, or notify, to the titular archbishops and bishops, its wish that no regular clergyman should, in future, be presented for its sanction. Being thus excluded from the exercise of every clerical function, having no endowments of their own for their support, and the Irish people, as well from poverty as natural disposition, being but little given to charity, these, joined to the jealousy of the Seculars, and the rising state of these last, when compared with that of those professed, would naturally operate to deter his Majesty's Catholic subjects in future from entering into religion.

In every case, however, it would doubtless be expedient, in conformity to the ideas of Sir J. C. Hippisley upon this subject, to make the admission, observance, or publication of mandates from the Generals of any religious orders highly penal; except, as in the case of bulls, briefs, rescripts, &c., they should have been previously approved and fiated by an officer of the Crown.

In the above suggested ideas, nothing has been said relative to Catholic schools. These may, perhaps, better come under the cognizance of some municipal regulation; and, indeed, the treasonable conduct of the lower schoolmasters, previous to and during the late troubles in Ireland, calls aloud for some Parliamentary arrangements, by which their future conduct may be better regulated. Before I take my leave, permit me to say a few words upon a subject which, although it may with justice be considered as entering into the interior discipline of

the Romish Church, yet, as it is likewise much connected with the peace, tranquillity, and future good government of Ireland, may, perhaps, be worthy of your consideration; and, in the event of a satisfactory arrangement relative to the Catholic clergy taking place between the courts of London and Rome, may possibly be deemed the proper object of some future representations from the former of these to the latter.

The matter to which I allude, is that of confession and absolution, as exercised in Ireland-I say, as exercised in Ireland, because I am convinced that the manner in which these sacraments of the Romish Church are administered in this country cannot conform to the original spirit even of the Roman Catholic faith, but is in abuse of that faith peculiar to Ireland, where, operating upon the avarice of an impoverished priesthood, and upon the consummate ignorance of the multitude, it is productive of the very worst effects, by hardening the minds of the people, encouraging them, from the certainty of spiritual pardon, to the commission of the very worst of crimes, and rendering temporal punishment almost ineffectual by making the objects of it a subject of pity instead of abhorrence. Thus we see a man who has been guilty of the most horrid murder, if perchance he shall be brought to the place of execution, calling Heaven and all the saints to witness, that he is as innocent of the offence for which he is about to suffer as the child unborn; and the wretch may possibly imagine that he is so, for he has confessed and been absolved. Thus we likewise see a witness brought upon the table, swearing the most direct falsehoods, and juries bringing in verdicts in opposition to the most positive evidence, well knowing that, upon retiring from the Court-house, the first priest will hear their private confession, and give them absolution. These are not overstrained or rare instances; they are what happens in every day's practice. How is it possible to carry on the municipal government of a country in which religion itself is made the instrument of crime? You, my Lord, who have principally

resided in a Protestant part of Ireland, might not have been acquainted with these circumstances, had not your appointment to a high situation in the Government given you a superintendent prospect of what happens through the whole country. The great majority of perjuries, false verdicts, dying declarations of innocence, &c., &c., previous to and during the course of the late Rebellion, may be referred to the improper administration of the sacraments of confession and absolution.

Of the great advantages taken of the acquittals and dying declarations of their associates by the promoters of sedition of the outcries raised in the Jacobin prints, and of the detriment they were of to the established Government, you are fully aware. If, then, these are, as I contend, for the most part referable to confession and absolution, as practised by the Irish Priesthood, there can be little doubt that some regulation between England and Rome is requisite for the purpose of their reformation.

I ought to make many apologies for having so long trespassed upon your time. The best, however, I can offer is by no longer doing so, than merely to assure you how much I am, my dear Lord,

STATUTES PASSED IN THE REIGN OF GEORGE III. FOR THE

RELIEF OF THE ROMAN CATHOLICS IN IRELAND.

Whoever looks into the Irish Statute Book will find that, in the reign of his present Majesty, it has been the constant object of the Legislature of Ireland to remove the restraints and disqualifications of the Roman Catholics, by a series of laws in their favour. I shall briefly enumerate such of them

as now occur to me.

Anno 13 and 14 George III. (1773-4), ch. 35, “An Act to enable his Majesty's subjects, of whatever persuasion, to testify their allegiance to him."

This allows Roman Catholics to take the oath of allegiance and abjuration, without the oath of supremacy, &c.

Anno 17 and 18 George III. (1777-8), ch. 49, "An Act for the relief of his Majesty's subjects of this kingdom professing the Popish Religion."

This takes away many restraints in their granting and receiving leases, and in disposing of their estates; and it especially provides, that the conformity of the eldest son shall not affect the estate of his Popish parent, or alter the reversion, &c.

Anno 21 and 22 George III. (1781-2), ch. 24, "An Act for the further relief of his Majesty's subjects of this kingdom professing the Popish Religion."

This enables all persons who will take the oath of allegiance, &c. (as in 13 and 14 George III.), to purchase, or take, and dispose of lands, the same as Protestants, and especially frees all Ecclesiastics from all the penalties and restraints of former Acts; they may perform in their chapels all the public acts of their religion; may marry all persons of their own persuasion, and such marriages are good in law: provided the said Ecclesiastic shall register his Christian and Sirname, place of abode, age, and parish, if he have a parish, and the time and place of his receiving his first and every other Popish orders, and from whom he received them, with the registrar of the diocese where his place of abode is, for every which registry the sum of one shilling, and no more, shall be paid to the Registrar.

Anno eodem, ch. 62. "An Act to allow persons professing the Popish Religion to teach school in this kingdom, and for regulating the education of Papists, and also to repeal parts of certain laws relative to the guardianship of children.”

This, in the preamble, expressly blames the former laws on this subject as too severe, and therefore repeals such parts of them as relate to the education of persons professing the Popish Religion.

Anno 32 George III. (1792), ch. 21. certain restraints and disabilities therein

"An Act to remove mentioned, to which

his Majesty's subjects, professing the Popish Religion, are now subject."

This removes all disqualifications from lawyers at the bar, and from attorneys of the Roman Catholic Religion. It repeals all restraints on the intermarriages between Protestants and Roman Catholics; as also certain laws which prohibited a foreign education. It releases Roman Catholic Schoolmasters from the necessity of being licensed by the Ordinary, and removes certain restraints in the number of apprentices, &c.

Anno 33 George III. (1793), ch. 21. "An Act for the relief of his Majesty's Popish or Roman Catholic subjects of Ireland."

This Act sweeps away almost every remaining disqualification which would affect his Majesty's subjects of this persuasion for by it the former oath of allegiance is altered and adapted to their profession; the abjuration oath and declarations formerly required, and the test of receiving the Sacrament according to the Established Church are there repealed; and they are, by this Act, qualified for every office, civil or military; may vote at elections; may be in the commission of the peace, and hold any office of trust, except such as relate to the Ecclesiastical Establishment, and excepting also their voting in Parliament, or filling a few of the great offices of State, such as being Lord-Lieutenant, or Lord Deputy, &c., Secretaries of State, Members of Privy Council, Lord High Chancellor, Lord Chief Justices, the Judges in the Courts of Law, Prime Sergeant, Attorney and Solicitor-General, second and third Sergeants-at-Law, King's Council, Masters in Chancery, Provost or Fellows of Trinity College, PostmasterGeneral, Generals on the Staff, Governor, Sheriff, or SubSheriff of any County; excepting these, and a few similar, which can only affect a very few individuals, the Roman Catholics of Ireland have every privilege and enjoyment of the same as their Protestant fellow-subjects.