and heresy were an equal crime. All who had separated from the Papal communion were alike outcasts, cut off from grace, children of perdition. The Anglican could extend the terms of salvation only to those who submitted to ordinances, to the apostolical succession, and the system of the sacraments; the Lutherans anathematized those who denied the real presence; the followers of Zuinglius and Calvin, judging others as they were themselves judged, disclaimed and murdered such as had difficulties on the nature of the Trinity; the Unitarians gave the same measure to those who rejected the inspiration of Scripture; and with the word 'heretic' went along the full passion of abhorrence which had descended the historical stream of Christianity in connection with the name.
Desiring the reader, then, to keep these points prominently before him, I must now describe briefly the position of the religious parties in England at the existing crisis.
First, there was the party of insurrection, the avowed or secret Romanists, those who denied the royal supremacy, who regarded the Pope as their spiritual sovereign, and retained or abjured their allegiance to their temporal prince as the Pope permitted or ordered. These were traitors in England, the hope of the Catholic powers abroad. When detected and obstinate they were liable to execution; but they were cowed by defeat and by the death of their leaders, and for the present were subsiding towards insignificance.
Secondly, there were the Anglicans, strictly ortho-
