ance; if they are
soldiers, they must take part as combatants for a
cause of which they are convinced of the injustice.
That is to say, they must do things which it would
be impious and wicked in them to do, were they as
free in their obligations as citizens as they are
_now_ free in the religion which they will profess.

This was the view in which the mass was regarded by
statesmen like Cecil, and generally by many men of
plain straightforward understanding, who believed
transubstantiation as little as he. In
Protestantism, as a constructive theology, they had
as little interest as in Popery; when the
alternative lay between the two, they saw no reason
to sacrifice themselves for either.

It was the view of common sense. It was not the
view of a saint. To Latimer, also, technical
theology was indifferent--indifferent in proportion
to his piety. But he hated lies--legalised or
unlegalised--he could not tolerate them, and he
died sooner than seem to tolerate them. The
counsels of perfection, however, lead to conduct
neither possible, nor, perhaps, desirable for
ordinary men.]

They presented themselves to the emperor, who, after the report which
they brought with them, made no more difficulty. The enlarged powers
had been sent for three weeks before; but there was no occasion to
wait for their arrival. They might be expected in ten days or a
fortnight, and could follow the legate to England.[383]

[Footnote 383: Charles was particular in his
inquiries of Mary's prospect of a family. He spoke
to Sir John Mason about it, who was then the
resident ambassador:--

"Sir, quoth I," so Mason reported the conversation,
"I have from herself nothing to say, for she will
not confess the matter till it be proved to her
face; but by others I understand, to my great joy,
that her garments wax very straight. I never