l its parts by
the letters of Mendoza, the Spanish ambassador in London. Mendoza was
himself a soldier, and his first duty was to learn the real truth. It
may be taken as certain that, with the Queen of Scots still alive to
succeed to the throne, at the time of the scene in the House of Commons,
with which I began this lecture, the great majority of the country party
disliked the Reformers, and were looking forward to the accession of a
Catholic sovereign, and as a consequence to a religious revolution.

It explains the difficulty of Elizabeth's position and the inconsistency
of her political action. Burghley, Walsingham, Mildmay, Knolles, the
elder Bacon, were believing Protestants, and would have had her put
herself openly at the head of a Protestant European league. They
believed that right and justice were on their side, that their side was
God's cause, as they called it, and that God would care for it.
Elizabeth had no such complete conviction. She disliked dogmatism,
Protestant as well as Catholic. She ridiculed Mr. Cecil and his brothers
in Christ. She thought, like Erasmus, that the articles of faith, for
which men were so eager to kill one another, were subjects which they
knew very little about, and that every man might think what he would on
such matters without injury to the commonwealth. To become 'head of the
name' would involve open war with the Catholic powers. War meant war
taxes, which more than half her subjects would resent or resist.
Religion as she understood it was a development of law--the law of moral
conduct. You could not have two laws in one country, and you could not
have two religions; but the outward form mattered comparatively little.
The people she ruled over were divided about these forms. They were
mainly fools, and if she let them each have chapels and churches of
their own, molehills would become mountains, and the congregations would
go from arguing into fighting. With Parliament to help her, therefore,
she established a Liturgy, in which those who wished to find the Mass
could hear the Mass, while those who wanted predestination and
justification by faith could find it in the Articles. Both could meet
under a common roof, and use a common service, if they would only be
reasonable. If they would not be reasonable, the Catholics might have
their own ritual in their own houses, and would not be interfered with.

This system continued for the first eleven years of Elizabeth's reign.
N