The policy of Elizabeth during the earlier years of her reign was one of forbearance towards inoffensive Catholics and of toleration towards all Protestants. Caring nothing for religion as such, her aim was to secure peace and to increase the stability of her realm. This she did by crushing malcontent Catholics, by balancing the factions of Protestantism, and by holding in check the extremists, whether High-Churchmen or the ultra-Puritan followers of Cartwright. She had forced on the contending factions a sort of armed truce and silenced the violent antagonism of pulpit against pulpit by licensing preachers. The Acts of Supremacy and of Uniformity placed all ecclesiastical jurisdiction, as well as all legislative power, in the hands of the state. They outlined a system of church doctrine and discipline from which no variation was legally permitted. Notwithstanding the enforced outward conformity, the Bible was left open to the masses to study, and private discussion and polemic writing were unrestrained. The main principles of the Reformation were accepted, even while Elizabeth resisted the sweeping reforms which the strong Calvinistic faction of the Puritan party would have made in the ceremonial of the English church. This she did notwithstanding the fact that about the time Thomas Cartwright, through the influence of the ritualists under Whitgift, had been driven from Cambridge, Parliament had refused to bind the clergy to the Three Articles on Supremacy, on the form of Church government, and on the power of the Church to ordain rites and ceremonies. Parliament had even suggested a reform of the liturgy by omitting from it those ceremonies most obnoxious to the Puritan party.[l] That representative assembly had but reflected the desire of all moderate statesmen, as well as of the Puritans. But, in the twelve years between Cartwright's dismissal from Cambridge and Browne's preaching there without a license, a great change took place, altering the sentiment of the nation. All but extremists drew back when Cartwright pushed his Presbyterian notions to the point of asserting that the only power which the state rightfully held over religion was to see that the decrees of the churches were executed and their contemners punished, or when this reformer still further asserted that the power and authority of the church was derived from the Gospel and consequently was above Queen or Parliament. Cartwright claimed for his church an infallibility and control of its members far above the claims of Rome, and, tired of waiting for a purification of existing conditions by legislative acts, he had, as has been said, boldly organized, in accordance with his system, the clergy of Warwickshire and Northamptonshire. The local churches were treated as self-governing units, but were controlled by a series of authoritative Classes and Synods. Having done this, Cartwright called for the establishment of Presbyterianism as the national church and for the vigorous