repenting of their sins of ignorance, may be saved; but Travers said, that the Church of Rome is no true Church at all, so that such as live and die therein, holding justification in part by works, cannot, according to the Scriptures, be regarded as saved. Whatever now may be thought of this latter teaching, most Churchmen then would agree with Hooker, most Puritans with Travers. Puritanism opened its lips in parliament. An effort was made in 1584 to curtail the power of bishops, to supersede or control canon law by common law, to give the people a share in the election of ministers, and to erect an eldership which, conjointly with the clergy, should manage the spiritual affairs of a parish. Attempts also were made at Sabbath reform; but the whole of this Puritanical movement was stopped by the Queen. Whitgift wrote to his royal mistress, condemning the interference of Parliament with ecclesiastical matters, and advising that whatever alterations were made in the Church should come in form of canon law from the clergy by _her Majesty's authority_. In this business we recognize an anticipation of the subsequent relative position of parties. Anglicanism stood on the side of prerogatives claimed by the Crown, Puritanism on the side of power claimed by Parliament.[63] With the Anglican change of doctrine came a change in Puritan controversy. Under Elizabeth, both parties in the Church of England were Calvinistic in their creed. When High Churchmen in the reign of James I. adopted Arminian views, this naturally excited the opposition of Low Churchmen, and the battle which had before been waged against caps and canons assumed a character of higher importance, and discussions were carried on involving creeds.