I must add, that you must not estimate the sufferings of the roman-catholics for Oates's plot, by the number of those who perished for it on the scaffold. All the laws against them were, from the time of the first mention of the plot, till the end of the reign of Charles II. executed upon them with the most horrid severity. Individuals are still living, whose fathers have told them what their fathers used to relate of the wretchedness and misery of the general body, whilst the delusion lasted. Even at that distance of time, few could speak of it without evident agitation and horror: they appeared to shrink even from the recollection of it.

For their supposed part in the plot, ten laymen and seven priests, (one of whom was seventy, and another eighty years old), were executed. Eight other priests were hanged and embowelled in the reign of Charles II. for the mere exercise of their functions, without any reference to the plot.

-A still more powerful defence of the catholics is, the "Apo"logie pour les Catholiques, contre les Faussetés et les "Calomnies d'un Livre, intitulé, Là Politique du Clergé de "Françe, fait premièrement en Françe, et puis traduit en "Flamand;-à Liège, 1681, 2 vols. 8vo." The celebrated Arnaud was the author of the work: it has seldom been equalled, either in powerful reasoning or splendid eloquence. But the fullest and best account of the plot is to be found in, "An historical Narrative of the horrid Plot and Conspiracy " of Titus Oates, called the Popish Plot, in its various branches "and progress, selected from the most authentic protestant "historians; in which are added, some cursory Observations "on the Test Act, by Mr. William Eusebius Andrews, 1818, દ 1 vol. 8vo."

With the reign of Charles II. the sanguinary part of the penal code, against the roman-catholics, finally closed.

The whole number of those who have suffered death in England for their religion, since the Reformation, is as follows:

I am confident that this number is not exaggerated: every research which I have made respecting the sufferings of the English roman-catholics, until the accession of his late majesty, has convinced me that the extent of them is not known.

These are unpleasing topics. May "the Book "of the Church" be the last work which renders

the mention of them necessary. "May,"-permit me to exclaim with Fénélon, -" the kingdom of truth, where there is no error, no scandal, no "division,-where God will communicate to it "universal peace,-soon arrive!"

XVIII. 6.

JAMES THE SECOND.

Bill of Rights-Acts of Settlement.

IN the "Historical Memoirs of the English, "Irish and Scottish Catholics," I have expressed my sentiments upon the conduct of James II.:-my opinion that, in theory, his project for effecting a general religious toleration, was entitled to praise; but that, as the public mind was not disposed to receive it favourably, it was unwise; and that the means which he adopted for carrying it into execution were unconstitutional. I shall now only add, that none disapproved of his measures more than the catholics: "All judicious persons of the catho"lic communion," says Hume, "were disgusted "with them, and foresaw their consequences. Lord "Arundell, lord Powis, and lord Bellasyse, remon"strated against them, and suggested more mode"rate councils. When lord Tyrconnel disclosed "James's plan for catholicizing Ireland, lord Bellasyse declared, his majesty was a fool and a "madman enough to ruin ten kingdoms.'

To the Bill of Rights, and the Acts of Settlement, no portion of his majesty's subjects more constitutionally submits, than the roman-catholics: they only suggest, that no construction of the Bill of Rights, and no inferences from it, should be adopted to their prejudice, unless they are warranted by a fair construction of the words of the acts. They pro

test against any interpretation of them that amounts to legislation. They are sensible that the legislature has a right to interpret its acts, and that it is the duty of subjects to submit to its interpretation; but they conceive, that this legislative right of interpretation is always exceeded, when the interpretation of legislative acts is extended to cases or provisions not contemplated by the legislature that framed them. The only case in the contemplation of the legislators of the Bill of Rights and the Acts of Settlement, was the succession of a romancatholic to the crown: the only means to prevent it, in their contemplation, was the infliction of an actual disability of succession upon all romancatholics and their heirs. It evidently follows, that the grant to the roman-catholics of any boon, short of a removal of this disability, does not reach the Bill of Rights, or the Acts of Settlement, and that it is incongruous to urge them against it.

On this important subject, I beg leave to refer you to Mr. Canning and Mr. Plunkett's unanswered and unanswerable printed speeches. Can it give you pleasure to think, on the religion and merits of the roman-catholics, differently from these great men? or from Mr. Pitt, Mr. Fox, and Mr. Burke, who, agreeing in nothing else, agreed in defending the roman-catholics, in panegyrizing their conduct, and strenuously advocating their emancipation? Would any of these eminent men have approved of "the Book of the Church," or the spirit which appears to have dictated it?"

XVIII. 7.

CONCLUSION.

Doctor Southey's repeated Charge of Superstition and Idolatry against the Roman-catholics.

THESE words are the burthen of" the Book of "the Church." In the page of it which is now before me, they occur for the last time. To the ear of a roman-catholic, when they are applied to his religion, they are the most offensive words in language.

1. You have seen, in a preceding page, that the divines of the university of Helmstadt declared, on a solemn occasion, and in a very solemn manner, that "the foundation of religion subsists in the "roman-catholic church; so that a person may be " orthodox in it, live well in it, die well in it, and "obtain salvation in it."-Where, then, in the opinions of the divines of Helmstadt, are its SUPERSTITION AND IDOLATRY?"

2. You know what advances to a reconciliation were made by Bossuet, and Leibniz, and Molanus, the lutheran abbot of Lockhum*. "The abbot," says Bossuet, "has actually conciliated the points

Œuvres Posthumes de Bossuet, vol. 1, nouvelle édition ; des. Œuvres de Bossuet, vol. 12; Leibnizii Opera Stud. Lud. Dutens, vol. 1, c. 5; and the Pensées de Leibniz, 2 vols. 8vo.