Doctrina et Politia
Ecclesiae Anglicanae_ (1616), a Latin translation of the English
Prayer Book, as well as of Jewell's _Apology_ and Newell's
_Catechism_, by Richard Mocket, then Warden of All Souls'. Mocket
was chaplain to Archbishop Abbot, and wished to recommend the
formularies and doctrines of the Church of England to foreign
nations. History does not, indeed, record any deep impression as
made on foreign nations by the book; though Heylin asserts that
it had given no small reputation to the Church of England beyond
the seas (_Laud_, 70); but it does record the fact of its being
publicly burnt, as well as give some intimations of the reason.
Fuller says that the main objection to it was, that Mocket had
proved himself a better chaplain than subject, touching James in
one of his tenderest points in contending for the right of the
Archbishop of Canterbury to confirm the election of bishops in
his province. Mocket also gave such extracts from the Homilies as
seemed to have a Calvinistic leaning; and treated fast days as
only of political institution. For such reasons the book was
burnt by public edict, a censure which the writer took so much to
heart that, as Fuller says, being "so much defeated in his
expectation to find punishment where he looked for preferment, as
if his life were bound up by sympathy in his book, he ended his
days soon after." Poor Mocket was only forty when he died,
succumbing, like Cowell, to the rough reception accorded to his
book.

Mocket's book is less one to read than to treasure as a sort of
_lusus naturae_ in the literary world; for it would certainly have
seemed safe antecedently to wager a million to one that no Warden
of All Souls' would ever write a book that would be subjected to
the indignity of fire; and, in spite of his example, I would
still wager a million to one that a similar fate will never
befall any literary work of Mocket's successors. Mocket's book,
therefore, has a certain distinction which is all its own; but
those who do not love the Church of England without it will
hardly be led to such love by reading Mocket. And Mocket himself,
if we follow Fuller, seems to have wished to make his love for
the Church a vehicle to his own preferment; but as, perhaps, in
that respect he does not stand alone, I should be sorry that the
implied reproach should rest as any stain upon his memory.

Next to the question of the rights of kings over their subjects,
the most important o