The need for social control and the ability and propriety of religion to enforce it were widely agreed. This control was exercised largely through religious education and the teaching function of the pastoral ministry. How far were these primarily functions of the established church and how far could all denominations share in their application? The relative unanimity and closing of ranks which was apparent in the late 1790s, especially in the light of the conspiracy theory, was already disappearing by 1804, although the major battles between Anglicans and Dissenters on this issue came between 1810 and 1813, and some co-operation survived even these.

Religion and education

The British and Foreign Bible Society was formed in 1804. There had been a number of societies of similar intent and earlier date, but the 1804 society was unusual in that it was supported by both Anglicans and Dissenters. Evangelicals such as Granville Sharp, Zacary Macaulay, William Wilberforce and Lord Teignmouth were closely involved. In 1808–9 a number of local auxiliary Bible Societies were formed as off-shoots of the parent body. Because of the trans-denominational nature of its support the Society issued only the Bible, with no explanatory notes and without an accompanying Prayer Book. Meanwhile, popular education developed on denominational lines. In 1797 the Anglican Andrew Bell published an account of his Madras system of education, and in 1803 the Quaker Joseph Lancaster advocated the establishment of schools which taught an undenominational brand of Christianity which was, in practice, Dissenting. In 1811 the National Society was formed to set up Anglican schools based on Bell's system, and teaching the theology of the established church.