His religion is not founded on the love of virtue and the detestation of vice; on a sense of that obedience which is due to the will of the Supreme Being, and a sense of those obligations which creatures formed to live in a mutual dependence on one another lie under. The spring of his whole conduct is fear. Fear of the horns of the devil and of the flames of hell. He has been taught to believe that nothing but a blind submission to the Church of Rome and a strict adherence to all the terms of that communion can save him from these dangers. He has all the superstition of a Capuchin, but I found on him no tincture of the religion of a prince. Do not imagine that I loose the reins to my imagination, or that I write what my resentments dictate: I tell you simply my opinion. I have heard the same description of his character made by those who know him best, and I conversed with very few among the Roman Catholics themselves who did not think him too much a Papist. Nothing gave me from the beginning so much uneasiness as the consideration of this part of his character, and of the little care which had been taken to correct it. A true turn had not been given to the first steps which were made with him. The Tories who engaged afterwards, threw themselves, as it were, at his head. He had been suffered to think that the party in England wanted him as much as he wanted them. There was no room to hope for much compliance on the head of religion when he was in these sentiments, and when he thought the Tories too far advanced to have it in their power to retreat; and little dependence was at any time to be placed on the promises of a man capable of thinking his damnation attached to the observance, and his salvation to the breach, of these very promises. Something, however, was to be done, and I thought that the least which could be done was to deal plainly with him, and to show him the impossibility of governing our nation by any other expedient than by complying with that which would be expected from him as to his religion. This was thought too much by the Duke of Ormond and Mr. Leslie; although the duke could be no more ignorant than the minister how ill the latter had been used, how far the Chevalier had been from keeping the word which he had given, and on the faith of which Mr. Leslie had come over to him. They both knew that he not only refused to hear himself, but that he sheltered the ignorance of his priests, or the badness of his cause, or both, behind his authority, and absolutely forbade all discourse concerning religion. The duke seemed convinced that it would be time enough to talk of religion to him when he should be restored, or, at soonest, when he should be landed in England; that the influence under which he had lived being at a distance, the reasonableness of what we might propose, joined to the apparent necessity which would then stare him in the face, could not fail to produce all the effects which we could desire.