In an early stage of the Puritan movement as working in the progress of the Reformation in England, it thus appeared that what, as represented in men and principles, might be called a third party, was to assert itself. As the event proved, in the struggle for the years following, and in the accomplished result still triumphant, this third party was to hold the balance of power. There was a general accord in dispensing with the Pope, renouncing his sway, and retaining within the realm the exercise of all ecclesiastical jurisdiction. A Romanizing party was still in strength, with its hopes temporarily reviving, its agencies, open and secret, on the alert, and its threats bold, if opportunity should favor the execution of them. This Romanizing faction may represent one extreme; the Puritans may represent another. A third, and for a considerable space of time weaker, as already stated, than either of them, intervened, to win at last the victory. In ridding themselves of Rome, the Puritans aimed to rid the Church of everything that had come into it from that source,—hierarchy, ceremonial, superstition, discipline, and assumption of ecclesiastical prerogative,—reducing the whole Church fabric to what they called gospel simplicity in rule and order; the apostolic model. This, as we have noticed, was to be sought full, sufficient, and authoritative in the Scriptures. But neither of the Reforming monarchs, nor the majority of the prelates successively exercising ecclesiastical jurisdiction, were prepared for this reversion to so-called first principles. They would not allow the sufficiency nor the sole authority of the Scriptural model; nor would they admit that all that was wrought into the hierarchy, the ceremonial, the institution, and the discipline of the English Church came into it through Popery, and had the taint or blemish of Popery. The English Church now represents the principles then argued out, maintained, and adopted. It followed a principle of selection, sometimes called compromise, to some seeming arbitrary, to others reasonable and right. It proceeded upon the recognition of an interval between the close of the ministry of the apostles and the rise of the Papacy, with its superstitious innovations and impositions, during which certain principles and usages in the government and ceremonial of the Church came into observance. Though these might not have the express warrant of Scripture, they were in nowise inconsistent with Scripture. They might claim to have the real warrant and approval of the apostles, because they were “primitive,” and might even be regarded as essential, as Hooker so earnestly tried to show, to the good order, dignity, and efficiency of the Church of Christ. With exceeding ability did the Puritan and the Church parties deal with this vital issue. The Puritans brought to it no less of keen acumen, learning, and logic than did their opponents. They thoroughly comprehended what the controversy involved.