service-books in the following year.
He was a man to be respected, for in the face of general opposition he
proved that his convictions on important affairs were not ready to
change at the sudden bidding of a new authority which he was unable to
recognise. As he was not to be persuaded that his position was wrong,
he was removed from the see towards the end of the year 1551. But we
meet him again presently, for Bishop #John Scory# (1552-1554), who
took his place, retired soon after Mary's accession. Bishop Daye came
back to favour, preached at the coronation, reoccupied the see, and
was now "a mighty busy man." [37] He caused some recent orders to be
reversed by reviving the use of the earlier forms of liturgy,
restoring the older ceremonial, and again setting up those altars in
the churches which should never have been broken down. In his own
words Daye "styeked" not at things trivial; but he would not assent to
the abolition of essentials, however much they had been misused or
become offensive in the eyes of untutored civil dignitaries and their
party followers. Daye on his restoration had attempted to remove
reformers and their opinions from the diocese by the aid of faggots
and flames. But #John Christopherson# (1557-1559) was more
energetic in upholding his authority and ideas by this same means; for
Mary, though she would revive the papal supremacy, yet retained in her
own hands the ecclesiastical position which the Throne in England had
already assumed.

[37] Strype, quoted by Dean Stephens, p. 190.

At the close of Mary's reign Bishop Christopherson died, and in his
place Elizabeth put #William Barlow# (1559-1568), who had been
removed from the see of Bath and Wells by her predecessor. He made
some attempt to remove a variety of irregularities which had been
introduced since the death of Sherburne, for the services of the
Church had become much disordered in consequence of the many changes
of attitude which had been favoured by the rulers, both civil and
ecclesiastical, during nearly thirty years. Barlow's endeavour to
bring this chaos to a new order was in accord with the methods of
those who sought reform. He tried to carry out the injunction of
Parker, the Primate, whose aim was to "reduce all to a Godly
uniformitie." But any desire for unity in diversity was not likely to
be satisfied unless it was sought for with at least some unanimity of
hope and aim. After his death the see remained vacant for two ye