An established church was a necessity from all three standpoints, of religion, morals, and politics. Here and there, a few zealots might organize their own congregations and support a preacher; but any sort of congregational church government was out of the question for the overwhelming mass of the people, who were ignorant and indifferent, but still superstitiously devoted to the old Roman forms. The moral sanctions of the time were, moreover, far more closely involved with religion than they are to-day, and the church was far more essential as a prop to a government none too strong. The situation called for the opportunist policy which the Queen always favored in every difficulty. Whatever may have been her own religious beliefs or lack of them, which cannot now be known, she never cared for religious persecution, but she cared everything for a strong and united England. Although conformity was necessary to prevent the disintegration of the national life, the standards to which she required men to conform were purposely left so vague as to permit all but the most advanced of Protestant sectaries and most irreconcilable of Romanists to become members of the Church of England. Opportunism may temporarily save a dangerous situation, but cannot be pursued successfully as a permanent policy. The course of events led extreme Catholics to feel that the Church had advanced so far that they could not follow it, and the ultra-Puritans to consider that it had stopped so short that they could not stay for it. To an opposition, all things, theoretically, seem possible. The practical difficulties are for those who have the responsibility of power. By the end of Elizabeth's reign, the Catholics realized that the most they could hope for would be toleration; and the real struggle for the control of the organization lay between the Puritans and those who wished the Church to continue its middle course. It must be pointed out, that this struggle of the Puritan Nonconformists was in no sense for toleration. They had as little thought of it as the Inquisition itself, nor did they exercise it when in power, either in old or New England. In that regard, the Separatist John Robinson, preaching to his little congregation in Leyden, was as far ahead of the Puritan leaders in England, as Roger Williams was of the leaders of Massachusetts.