the Church to check prematurely theological controversies. Many of the bishops were strongly imbued with Calvin's teaching. But it was necessary to have an orderly and decent service in which all might join. To this the Puritans objected: they would have no remnants of the past; they could not work in fetters; they would be content with nothing less than the system of Geneva. Episcopal visitations, admonitions and injunctions were powerless. Ecclesiastical authority was set at nought. Attempts were made again and again to meet the demands of the Nonconformists: ceremonies were explained, ritual was simplified, trivial matters were allowed to assume importance. Every effort was made to procure peace, but was made in vain.
This period of experiment to discover a basis of unity compatible with the maintenance of the ecclesiastical system was not favourable for the definite exhibition of the system itself. Many bishops were themselves uncertain how far they might go in their concessions. The country parishes were often ill-manned; the ecclesiastical organisation was defective; there was much disorder. It required time for a sense of loyalty to the Church to gather round a genuine appreciation of its system. For this purpose thought and knowledge were necessary. Amid the violent utterances of partisans the real issue was obscured; and the lofty aims of cultivated piety were not immediately attractive in a time of discord. But it was through controversy that opinion developed, and the position of the Church became better defined. First Jewel stated its difference from the Roman
