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iš which they state the probable progress of Popery from connivance, through the different stages of concession, to the subversion of true religion. The natural effects and tendency of the Roman Catholic religion are very forcibly and luminously described in the remonstrance.
[. “ The Popish religion is incompatible with ours, in respect of their positions.
II. « It draweth with it an inviolable dependency on foreign power.
III. « It openeth too wide the gap for popularity to any, who shall draw too great a party.
IV. “ It hath a restless spirit, and will strive by these gradations : If it once get a connivance, it will press for a toleration ; if that should be obtained, they must have an equality; from thence they will aspire to superiority, and will never rest, till they get a subversion of the true religion.” Firth’s Letter to the Bishop of Norwich, page 85., and Rights of the Church, attested by historical documents, p. 67, 68.
Page 219.-In Mr. Lemesurier's Plain Statement (pages 65—68.) the reader will find two unanswerable retorts, or argumenta ad homines, in proof of the absolute inadmissibility of Papists to the higher functions of the State, or to any office in any way connected with the support of the Protestant interests. (1.) The Popish Bishops reject the interference of an uncatholic king, in the slightest degree, in their spiritual concerns; yet they require to be admitted to the controul and management of ours. (2.) They assert the impossibility of a Papist's concurring in any act, however indifferent, for the maintenance of the Protestant religion; yet they demand admission to offices, of which it is a special duty to uphold the Protestant Constitution in Church and State. We have here another answer to the question, What harm coulii a few Roman Catholic members do in either House of Parliament? (1.) They are disqualified by their own confession. They have no right to interfere in the spiritual concerns of Protestants. (2.) It is contrary to every principle of hɔnour, justice, and policy, to admit any one to an office, the duties of which he cannot in conscience execute.
THE FUNDAMENTAL PRINCIPLE
THE REFORMATION AND REVOLUTION;
NOT AN ARTICLE OF THE CHRISTIAN FAITH,
FROM A CONSTITUENT TO HIS REPRESENTATIVE IN
I COULD SACRIFICE MY LIFE, IF MY DUTY AND MY COUNTRY REQUIRED IT, BUT I CANNOT CONSENT TO BREAK MY QATH
AT the late general Election, gave my vote for
you as our Representative, on the supposition that you were a zealous friend to the Protestant Established Church; and this, I believe, was the general sense of the County. We thought it of great importance that we should have a Representative that would be faithful to the Protestant interests, would anxiously watch over the safety of the Established Church, and, as far as in him lay, would not suffer any concessions to be made to the Roman Catholics, which would endanger the safety of the Protestant Establishment. And I I still have strong confidence that you will not finally desert the interests of your Constituents, and of the Protestant Church.