thought, been soiled by superstition. The English exiles who returned from Zurich and Geneva would dislike cap, gown, and surplice; but their foreign mentors counselled submission; Bullinger was large-minded, and Calvin was politic. Scotland, however, was very near, and in Scotland this first phase of Puritanism was in its proper place. So long as Mary reigned there and plotted there, the Protestant was hardly an established religion; and, had Knox been the coolest of schemers, he would have endeavoured to emphasise every difference between the old worship and the new. It was not for him to make light of adïaphora; it was for him to keep Protestant ardour at fever heat. Maitland, who was a cool schemer, made apology to Cecil for Knox's vehemence: "as things are fallen out, it will serve to good purpose." And yet it is fairly certain that Knox dissuaded English Puritans from secession. In his eyes the Coxian Church of England might be an erring sister, but still was a twin sister, of the Knoxian Church of Scotland.
Elizabeth's resistance to the Puritan demands was politic. The more Protestant a man was, the more secure would be his loyalty if Rome were aggressive. It was for her to appeal to the "neutral in religion" and those "faint professors" of whom her Bishops saw too many. It is not perhaps very likely that surplices and square caps won to her side many of those who cared much for the old creed. Not the simplest and most ignorant papist, says Whitgift to the Puritans, could mistake the Communion for the Mass: the Mass has been banished from England as from Scotland: we are full as well Reformed as are the Scots. But Elizabeth feared frequent changes, was glad to appear as a merely moderate Reformer, and meant to keep the clergy well in hand. Moreover, in Catholic circles her cross and candles produced a good impression. When she reproved Dean Nowell for inveighing against such things, this was soon known to Cardinal Borromeo, and he was not despondent (April 21, 1565). Even her dislike for a married clergy, which seems to have been the outcome of an indiscriminating misogyny, was favourably noticed. It encouraged the hope that she might repent, and for some time Rome was unwilling to quench this plausibly smoking flax. But her part was difficult. The Puritans could complain that they were worse treated than Spanish, French and Dutch refugees, whose presence in England she liberally encouraged. Casio-doro de Reyna, Nicolas des Gallars, and Utenhove, though the Bishop of London was their legal "superintendent," were allowed a liberty that was denied to Humphry and Sampson; there was one welcome for Mrs Matthew Parker and another for Madame la Cardinale.
The controversy of the sixties over rites and clothes led to the controversy of the seventies over polity, until at length Presbyterianism and Episcopalianism stood arrayed against each other. But the process was gradual. We must not think that Calvin had formulated a Presbyterian system, which could be imported ready-made from Geneva to
