no Tupors
prochimed sites of the reformed faith, they were free to believe
What they wished. They may have believed anything or nothing
Te was easier and sar, to serve and obey rather than o rebel
"That is why the reformed series were rendered case, if not
ambiguous, by openly proposing only what al Christians agreed
in believing; the rubrie and ceremonial could be subtly changed
to match the inclinations of the congregation. Thus Cecil was
nformed of the muliplcity of worship in 1564 so that some
perform divine service and prayers in the chancel, others in the
body of the church... some keep precisely to the order of the
book, some intermix psalms in mete... some receive the com
union knecling, others standing some baptize in a font, some in
‘basin; some sign with the sign ofthe cross, others no
Confuson also reigned in the wardrobe, with some ministers
in a surplice, some without; some with a square cap, some with a
round cap, some in a button cap, and some in a round hat; some
in scholars clothes, and some in others. Many complaints were
‘made about inatentin, and token worship, in the churches. With
the interions stripped bare of their former omamentation, there
was nothing to look at, The alehouses were reported o be fll on
Sundays, and the people would preer to goto a bear biting than
to attend divine service. With the great rituals gone there were
many who, in the words of one lei, “ove a pot of ale beter than
a pulpit and a com-rick betr than a church door who, coming to
sine service more for fashion than devotion, are contented aera
Tite capping and kneeling, coughing and spitting’ o sing a pal
‘ot slumber during the sermon. There was alo a shortage of re
formed minister, with only 7,000 ordained cer fr 9,000 ling,
Te would be unwise, however, to exaggerate the fervency ofthe
Catholic cause. The Venetian ambassador, some eighteen months
sen before the accesion of Elizabeth, had suspected that very
few of those under the age of thy five were truly Catholic
They did not espouse the new faith but they had lst interest in
the old. They had become what one Benedictine called ‘neutrals
in religion. We must suspect, therefore, a very high level of
indifférence. A man or woman ofthat age would hardy remember
à time when the monarch was not head of the Church, yet such a
fact was not likely o inspite devotion.
Tur tiurri-0s STEPS
To indifference might be added uncertainty and confusion
The bishop of Salisbury, preaching before the queen here,
lamented tha the poor people Heth forsaken, and left as ie were
sheep without a guide... they are commanded to change their
religion, and for ack of instruction they know not whither to torn
them: they know not neither what they leave nor what they should
receive’. Many were simply ignorant. When an old man was told
that he would be saved through Christ he replied, 1 hink I heard
of that man you spake of once in a play at Kendal called Corpus
Christ play, where there was a man on a tee and blood ran down”
Some, however, knew precisely what they were supposed 10
believe. As fate as 1572 an anonymous chronicler stated that,
outside London, fewer than one in forty were ‘good and devout
ospeller This small and fervent minority, however, was greatly
encouraged by the publication of Fa Martyrs in the
Spring of 2563. I offered a vivid and in many respect horsfving
account of those who had burned for thee new fit inthe previous
reign of Mary Foxe described the plight of a woman, for example
‘who gave birth while being consumed by fame in Guernsey; the
newborn babe was tossed into the fie with its mother. This was
‘once widely dismissed as a fibrication, but other contemporary
‘documents suggest that i did take place as Foxe described. The
book woodeuts were in themselves a tour de fore of hagiography
The work furnished a new litany of saints for a nation that was
bereft of them
Foxe also created a new history of the Reformation ia which
the English Church had restored the ‘old ancient church of
Chris? that had been all the time concealed within the Roman
communion. The time of Antichrist, beginning in approximately
‘ap 1100, had at last been purged. He declred that ‘because
God hath so placed us Englishmen here in one commonwealth
alo in one church, a in one ship together, le us not mangle or
divide the ship. In this period the commanwealch had connotations
of the body politic and the general good; it was the vision of a
community that trinscended selfinterest and the bitterness of
Faction, with an idalied and productive union between all ofthe
estates of the realm. The sim was a ‘godly comamonvvealth’
The English were once more an elect nation. By creating a