ere remained at that time in England an idea of laws and a
constitution, sufficient at least to furnish a topic of argument to such
as were discontented with any immediate exercise of authority; this plea
could scarcely, in the present case, be maintained with any plausibility
by Gardiner. An act of parliament had invested the crown with a
legislative power; and royal proclamations, even during a minority, were
armed with the force of laws. The protector, finding himself supported
by this statute, was determined to employ his authority in favor of the
reformers; and having suspended, during the interval, the jurisdiction
of the bishops, he appointed a general visitation to be made in all the
dioceses of England.[****] The visitors consisted of a mixture of clergy
and laity, and had six circuits assigned them. The chief purport
of their instructions was, besides correcting immoralities and
irregularities in the clergy, to abolish the ancient superstitions, and
to bring the discipline and worship somewhat nearer the practice of the
reformed churches. The moderation of Somerset and Cranmer is apparent
in the conduct of this delicate affair. The visitors were enjoined to
retain for the present all images which had not been abused to idolatry;
and to instruct the people not to despise such ceremonies as were not
yet abrogated, but only to beware of some particular superstitions,
such as the sprinkling of their beds with holy water, and the ringing
of bells, or using of consecrated candles, in order to drive away the
devil.[v]

* Fox, vol. ii. p. 712.

** Fox, vol. ii. p. 724

*** Collier, vol. ii. p. 228. Fox, vol. ii.

**** Mem. Cranm. p. 146, 147, etc.

v Burnet, vol. ii. p. 28.

But nothing required more the correcting hand of authority than the
abuse of preaching, which was now generally employed throughout England
in defending the ancient practices and superstitions. The court of
augmentation, in order to ease the exchequer of the annuities paid to
monks, had commonly placed them in the vacant churches; and these
men were led by interest, as well as by inclination, to support those
principles which had been invented for the profit of the clergy. Orders
therefore were given to restrain the topics of theft sermons: twelve
homilies were published, which they were enjoined to read to the people:
and all of them were prohibited, without express permission, from
preaching any where but in their