Previously to this period, the contest between catholicism and the reformed faith had absorbed all minor differences of opinion. But the frequent changes of the national creed, induced many to consult the Bible for themselves, in order to ascertain its testimony as to faith and discipline. It was impossible the humblest capacity should not perceive that, had it been a part of Christian duty, to conform to the religion patronised and established by the state, that duty had been equally imperative in every successive reign. He whose life had been spared for half a century, must, unless there had been a strange vacillation in his opinions, or, at least, in his professions, have been very fortunate to have escaped the doom of an obstinate heretic. The _exiles_ of previous reigns had awaked to the perception of the great truth, that no human authority could deprive them of the right, or discharge them from the obligation, of seeking after God and his true worship. Some of them, availing themselves of the liberty they enjoyed upon the continent, had introduced what they deemed a purer, because a more scriptural, form of worship, than had yet been used in England. Returning to their native country on the accession of Elizabeth, they found her little disposed to co-operate with them in carrying on the reformation. A large portion of the clergy desired that the services of religion should be retained as near as possible to the popish form; and those who were favourable to religious liberty, or contended for further purification of the service book from the dregs of superstition, received the contemptuous but honourable name of _puritans_. These questioned not the propriety of a secular establishment of Christianity; but they objected to wearing the popish vestments, and to various ceremonies derived from the same source. {56} They disapproved of some things in the public liturgy, of church festivals, pluralities, non-residence, and lay patrons; they complained of the want of godly discipline, and desired to bring both the faith and polity of the state religion to the test of Scripture. {57} They were eminent for piety and devotedness to the cause of Christ. To say that their views of religious liberty were confused and inconsistent, and that they were themselves intolerant in their temper and conduct, is only to admit that they did not shake off, at the first effort, all the errors of the times in which they lived, and that their course, if it was firm and daring, was not precipitate or impetuous. They were for going fearlessly as far in the path of improvement as they could perceive that the inspired volume invited them: and with a moral magnanimity of which their persecutors dreaded the effect, they bared their souls before God, desiring to receive “ampler communications and superior light.”