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A History of the Reformation (Vol. 2 of 2)

He asked whether there were any married clergymen

on any of their ecclesiastical

documents the phrase _regia auctoritate fulcitus_; they were to see that no heretic was admitted to any ecclesiastical office; they were to remove all married priests, and to insist that every person vowed to celibacy was to be separated from his wife if he had married; they were to observe all the holy days and ceremonies which were in use in the later days of the reign of King Henry VIII.; all schoolmasters suspected of heresy were to be removed from their office. These _Injunctions_ kept carefully within the lines of the Act which had rescinded the ecclesiastical legislation of the reign of Edward VI.[503] The Bishop of London, Bonner, had previously issued a list of searching questions to be put to the clergy of his diocese, which concerned the laity as well as the clergy, and which went a good deal further. He asked whether there were any married clergymen, or clergymen who had not separated themselves from their wives or concubines? Whether any of the clergy maintained doctrines contrary to the Catholic faith? Whether any of the clergy had been irregularly or schismatically ordained? Whether any of them had said Mass or administered the sacraments in the English language after the Queen's proclamation? Whether they kept all the holy days and fasting days prescribed by the Church? Whether any of the clergy went about in other than full clerical dress? Whether any persons in the parish spoke in favour of clerical marriage? These and many other minute questions were put, with
the evident intention of restoring the mediaeval ceremonies and customs in every detail.[504] His clergy assured the Bishop that it was impossible to make all the changes he demanded at once, and Bonner was obliged to give them till the month of November to get their parishes in order. This London visitation evidently provoked a great deal of discontent. In April (1554) "a dead cat was hung on the gallows in the Cheap, habited in garments like those of a priest. It had a shaven crown, and held in its forepaws a round piece of paper to represent a wafer.... A reward of twenty marks was offered for the discovery of the author of the outrage, but it was quite ineffectual."[505] Other graver incidents showed the smouldering discontent.

The revival in Parliament of the old anti-heresy laws may be taken as the time clearly foreshadowed in the Queen's first proclamation on religious affairs when persuasion was to cease and force take its place. The platitudes of many modern historians about Mary's humane and merciful disposition, about Gardiner's aversion to shedding blood, about "the good Bishop" Bonner's benevolent attempt to persuade his victims to recant, may be dismissed from our minds. The fact remains, that the persecutions which began in 1555 were clearly indicated in 1553, and went on with increasing severity until the Queen's death put an end to them.

The visitations had done their work, and the most eminent of the Reformed bishops and divines had been caught and secured in various prisons. "The Tower, the Fleet, the Marshalsea, the King's Bench, Newgate, and the two Counters were full of them."[506] Their treatment differed. "The prisoners in the King's Bench had tolerably fair usage, and favour sometimes shown them. There was a pleasant garden belonging

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