Among the Protestants the opinion prevailed that it could not yet be known whether she would not let religion remain in the state in which she found it. Towns where the Protestant feeling was strongest joyfully attached themselves to her in this expectation. Her cousin, the Emperor Charles, who justly regarded her accession as a victory, and who from the first moment exercised the greatest influence on her resolutions, advised her before all things to moderate her Catholic zeal. She should reflect that many of the lords by whom she was now supported, a part of the Privy Council, and the people of London, were Protestants, and guard against estranging them. She should at once call a Parliament to show that she meant to rule in the accustomed manner, and take care that the Northern counties, as well as Cornwall, where men still held the most firmly to Catholicism, were represented in it. This good advice was not without influence on the Queen. In a tumult which arose two days after her arrival in the city, she had the Lord Mayor summoned in order to tell him that she would force no man's conscience, she hoped that the people would through good instruction come back to the religion which she herself professed with full conviction. When she repeated this soon after in a proclamation, she added that these things must shortly be ordered by common consent. But of what kind this order would be, there could be already no doubt after these words: she desired a change, but intended to bring it about in a legal manner. In all the steps taken by her government her Catholic sympathies predominated. She felt no scruple in using the spiritual rights, which the constitution gave her, in favour of Catholicism. As 'Head of the Church next under God,' Mary forbade all preaching and interpretation of Scripture without special permission. But she entrusted the power of giving this permission to the same Bishop Gardiner who had offered the most persevering resistance to the Protestant tendencies of the previous government. The antagonism between the bishops entered again on an entirely new phase: the Catholics rose, the Protestants were depressed to the uttermost. Tonstal, Heath, and Day were, like Gardiner, restored to their sees on the ground of the protests lodged against the proceedings taken with reference to them at their deprivation, protests which were regarded as valid. Ridley had to give up the see of London again to Bonner: the Bishops of Gloucester and Exeter experienced the royal displeasure; not merely Latimer but also Cranmer were imprisoned in the Tower. Everywhere the images were replaced, in many churches the celebration of the mass was revived. Those preachers who declared themselves against it had to follow their bishops to prison. The Calvinistic model-congregation was dissolved. The foreign scholars quitted the country; and their most zealous followers also fled to the continent before the coming storm of persecution.