The sittings of the conference lasted for five weeks. The long preliminary discussions had cleared up most of the points in advance: there was no question as to the desirableness of laymen taking an equal part with bishops and clergy in the proposed synods, nor was there any hesitation in pronouncing unalterable the provision which exempted the formularies of the Church and the Authorised Version of the Bible from synodical handling. But there were two points on which opinions differed widely. Canterbury insisted on diocesan independence, and the power of managing its own property. This claim was not thoroughly dealt with by the conference, and was destined to give trouble in the future. The real struggle lay between the group of Auckland laymen and the president, on the qualification to be required of those who should represent the laity in synods, and of those who should select them by their votes. Two views were held, then as now, on this important matter. One side would limit the Church to such as are in full communion with her, and are actively interested in her welfare. The other would embrace within her fold as many as possible, even if their churchmanship and their Christianity should be but nominal. Bishop Selwyn took the former view, and in this attitude he would doubtless be supported by the missionary representatives, who were accustomed to a strict discipline in the Maori Church. Canterbury also stood on the same side. Godley himself had been its ardent advocate, and on this point at least his principles were not abandoned after his departure. They had even been accentuated by the Canterbury declaration of 1853, in which it was urged that the ecclesiastical franchise should be confined to persons who should not only declare themselves communicants of the Church, but should also disavow membership in any other religious denomination. This stringent requirement probably arose from an experience which Archdeacon Mathias mentions in a letter to Lord Lyttelton. Many had come out at the Association's expense as "Church of England" members, who yet turned out to be "professed dissenters," and some of them "dissenting preachers." The religious unity of the settlement was thus rendered impossible, and one of the aims of its founders defeated at the outset.