In England Cromwell dealt with the Royalists as irreconcileable enemies; but in every other respect he carried fairly out his pledge of "healing and settling." The series of administrative reforms planned by the Convention had been partially carried into effect before the meeting of Parliament in 1654; but the work was pushed on after the dissolution of the House with yet greater energy. Nearly a hundred ordinances showed the industry of the Government. Police, public amusements, roads, finances, the condition of prisons, the imprisonment of debtors, were a few among the subjects which claimed Cromwell's attention. An ordinance of more than fifty clauses reformed the Court of Chancery. The anarchy which had reigned in the Church since the breakdown of Episcopacy and the failure of the Presbyterian system to supply its place, was put an end to by a series of wise and temperate measures for its reorganization. Rights of patronage were left untouched; but a Board of Triers, a fourth of whom were laymen, was appointed to examine the fitness of ministers presented to livings; and a Church board of gentry and clergy was set up in every county to exercise a supervision over ecclesiastical affairs, and to detect and remove scandalous and ineffectual ministers. Even by the confession of Cromwell's opponents the plan worked well. It furnished the country with "able, serious preachers," Baxter tells us, "who lived a godly life, of what tolerable opinion soever they were"; and, as both Presbyterian and Congregationalist ministers were presented to livings at the will of their patrons, it solved so far as practical working was concerned the problem of a religious union among Protestants on the base of a wide variety of Christian opinion. From the Church which was thus reorganized all power of interference with faiths differing from its own was resolutely withheld. Save in his dealings with the Episcopalians, whom he looked on as a political danger, Cromwell remained true throughout to the cause of religious liberty. Even the Quaker, rejected by all other Christian bodies as an anarchist and blasphemer, found sympathy and protection in the Protector. The Jews had been excluded from England since the reign of Edward the First; and a prayer which they now presented for leave to return was refused by a commission of merchants and divines to whom the Protector referred it for consideration. But the refusal was quietly passed over, and the connivance of Cromwell in the settlement of a few Hebrews in London and Oxford was so clearly understood that no one ventured to interfere with them.