Our account of Calvin's conception of a Christian commonwealth must begin where he did in any matter of politia, at the top. The apex is the two-fold regime of magistrates and ministers. The ‘form’ of the latter, both as ecclesiology and as the ecclesiastical constitution of Geneva, has already been described. What remained to be done in this connection was to attend to the detail which makes the difference between the letter of the law and a working set of arrangements. Thus Calvin unceasingly badgered the PC for competent ecclesiastical personnel in adequate numbers, attempted and eventually secured (by the later forties) the elimination of the remaining unfit ministers, prevented the imposition of objectionable candidates on the Venerable Company by the magistrates, extracted not ungenerous remuneration and lodgings for at least the urban ministers and doctors, tried to secure official protection for ministers against abuse and recalcitrance, and in 1559 saw through the establishment of the Genevan ‘Academy’ for the training of future pastors and magistrates. To the same end he fought a running battle to ensure the Consistory's mastery over the ‘discipline’, a battle not effectively won until 1555; his success was symbolized in 1560 by the ending of the practice whereby the syndic who presided at the Consistory came bearing his staff of office: without it, he was now clearly designated as an ecclesiastical and not a civil official. This did not, however, prevent the Consistory being furnished with a beadle to ensure the attendance of culprits.