Such are the weighty arguments by which the conduct of the Prince of Orange towards the English Roman Catholics may be reconciled with the principles of religious liberty. These arguments, it will be observed, have no reference to any part of the Roman Catholic theology. It will also be observed that they ceased to have any force when the crown had been settled on a race of Protestant sovereigns, and when the power of the House of Commons in the state had become so decidedly preponderant that no sovereign, whatever might have been his opinions or his inclinations, could have imitated the example of James. The nation, however, after its terrors, its struggles, its narrow escape, was in a suspicious and vindictive mood. Means of defence therefore which necessity had once justified, and which necessity alone could justify, were obstinately used long after the necessity had ceased to exist, and were not abandoned till vulgar prejudice had maintained a contest of many years against reason. But in the time of James reason and vulgar prejudice were on the same side. The fanatical and ignorant wished to exclude the Roman Catholic from office because he worshipped stocks and stones, because he had the mark of the Beast, because he had burned down London, because he had strangled Sir Edmondsbury Godfrey; and the most judicious and tolerant statesman, while smiling at the delusions which imposed on the populace, was led, by a very different road, to the same conclusion. The great object of William now was to unite in one body the numerous sections of the community which regarded him as their common head. In this work he had several able and trusty coadjutors, among whom two were preeminently useful, Burnet and Dykvelt.