[3] The Marian persecutions undoubtedly did much to stimulate Protestantism. It is not generally realized that many of the burnings of heretics under Mary were quasi-sacrifices on her behalf. On each occasion of her hopes of pregnancy being disappointed, some victims were sent to the stake. See Strype, ed. cited, iii, 196, and Peter Martyr, there cited; Froude, ed. 1870, v, 521 sq., 539 sq. The influence of Spanish ecclesiastics may be inferred. The expulsions of the Jews and the Moriscoes from Spain were by way of averting the wrath of God. Still, a Spanish priest at Court preached in favour of mercy. Lingard, ed. 1855, v, 231. [↑]
[4] The number slain was certainly not small. It amounted to at least 190, perhaps to 204. Soames, Elizabethan Religious History, 1839, p. 596–98. Under Mary there perished some 288. Durham Dunlop, The Church under the Tudors, 1869, p. 104 and refs. [↑]
[5] Soames, as cited, pp. 213–18, and refs. [↑]
[6] Froude, Hist. of England, ed. 1870, x, 545 (ed. 1875, xi, 199), citing MSS. Ireland. [↑]
[7] Gloss to February in the Shepherd’s Calendar, Globe ed. pp. 451–52. [↑]
[8] Euphues: The Anatomy of Wit, Arber’s reprint, pp. 140, 153. That the reference was mainly to Oxford is to be inferred from the address “To my verie good friends the Gentlemen Schollers of Oxford,” prefixed to the ed. of 1581. Id. p. 207. [↑]
[12] Lecky, Rationalism, i, 103–104. Scot’s book (now made accessible by a reprint, 1886) had practically no influence in his own day; and King James, who wrote against it, caused it to be burned by the hangman in the next. Scot inserts the “infidelitie of atheists” in the list of intellectual evils on his title-page; but save for an allusion to “the abhomination of idolatrie” all the others indicted are aspects of the black art. [↑]