answer might, without much difficulty, be written, but declined the controversy on the plea of reverence for the memory of his deceased master. This plea the King considered as the subterfuge of a vanquished disputant.[1] Had he been well acquainted with the polemical literature of the preceding century and a half, he would have known that the documents to which he attached so much value might have been composed by any lad of fifteen in the college of Douay, and contained nothing which had not, in the opinion of all Protestant divines, been ten thousand times refuted. In his ignorant exultation he ordered these tracts to be printed with the utmost pomp of typography, and appended to them a declaration attested by his sign manual, and certifying that the originals were in his brother's own hand. James himself distributed the whole edition among his courtiers and among the people of humbler rank who crowded round his coach. He gave one copy to a young woman of mean condition whom he supposed to be of his own religious persuasion, and assured her that she would be greatly edified and comforted by the perusal. In requital of his kindness she delivered to him, a few days later, an epistle adjuring him to come out of the mystical Babylon and to dash from his lips the cup of fornications.[2]
These things gave great uneasiness to Tory churchmen. Nor were the most respectable Roman Catholic noblemen much better pleased. They might indeed have been excused if passion had, at this conjuncture, made them deaf to the voice of prudence and justice: for they had suffered much. Protestant jealousy had degraded them from the rank to which they were born, had closed the doors of the Parliament House on the heirs of barons who had signed the Charter, had pronounced the command of a company of foot too high a trust for the descendants of the generals who had conquered at Flodden and Saint Quentin. There was scarcely one eminent peer attached
