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Everything seemed sharper in the clear air; the naked branches of the trees were outlined against a blue sky, patches of snow were still visible in the corners of the bare brown fields behind the houses. I walked through the nearby suburbs, along Holborn and down Shoe Lane. The Palm Sunday services were under way now, and I noted as I passed how some churches had garlands on the lychgates and church doors, and greenery spread in the street outside, while others presented only their normal aspect. In one churchyard an outdoor service was taking place, a choir of white - surpliced boys singing a hymn before a garlanded cross, where three men stood dressed as prophets in long robes, with false white beards and brightly decorated headgear. I was reminded of yesterday's play.
    I remembered the guest at Roger's table talking o f apprentices disrupting a palm- laying ceremony. There were many stories of the religious divisions in London's forest of tiny parishes: a radical vicar in one church whitewashing over ancient wall paintings and replacing them with texts from the Bible, a conservative in another insisting on the full Latin Mass. I had recently heard of radical congregants in one church talking loudly while the sacring bell sounded, causing the traditionalist priest to lose his temper and shriek 'Heretics! Faggots! Fire!' at them. Was it any wonder that many, like myself, stayed away from church these days? Next weekend it would be Easter, when everyone was supposed by law to take confession. In London those who failed to attend were reported to Bishop Bonner, but illness or urgent pressure of business were accepted as excuses, and I decided I would argue the latter. I could not bear the thought of confessing my sins to my parish priest, a time-server whose only principle in the doctrinal struggle was to follow the wind and preserve his position. And if I were to confess, I knew that one of my sins was a long' growing, half- buried doubt whether God existed at all. That was the paradox - the vicious struggle between papists and sacramentaries was driving many away from faith altogether. Christ said, by their fruits shall you know them, and the fruits of the faithful of both sides looked more rotten each year.
    As I walked down Shoe Lane, one set of decorated church doors opened and the congregation stepped out, the service over. These were very different people from those I had seen in the churchyard, the women in dark dresses, the men's doublets and coats all sober black, their manner severely reverent. Meaphon's church would be like this, the congregation a tight - knit group of radicals, for some people would up sticks and move house to find a parish where the vicar agreed with their views. If Bishop Bonner were to try to enforce all the old practices on these churches there would be serious trouble, rioting even. But he was tightening his net; a new index of prohibited books had recently been published, unlicensed preachers were being arrested. And if harsh measures were successfully enforced, I thought, what then? The radicals would only go underground; already groups of them held illegal meetings in people's houses to discuss the Bible and bolster their radical beliefs.
    I was tired when I arrived back at my house in Chancery Lane, a little way up from Lincoln's Inn. The smell of broiling fish from the kitchen where my housekeeper Joan was preparing lunch was welcome, although I looked forward to the end of Lent next week when it would be legal to eat meat again. I went into my parlour and sat down by the fire, but even my welcoming hearth could not dispel the tension I felt, not just because the case of Adam Kite had drawn me into the threatening doctrinal currents washing through the city, but because they made it hard for me to avoid awareness of my own deepening unbelief.
    Early next morning I set out for the Bedlam. Under my coat I wore my best robe, and I also put on my Serjeant's coif. It would do no harm to