and the Puritans without the National Church were temporarily united by the pressure of a common persecution. It was Cartwright's political rather than his religious views that alarmed Elizabeth and her Ministers. As against their theory of a State-controlled Church, he advocated a Church-controlled State. In fact, the most arrogant and insolent pretensions of the Papacy were surpassed by this Presbyterian divine. Of course, all his demands were based on the authority of Scripture and the ways and customs of the primitive Christian Church. The rule of bishops he denounced as begotten of the devil; the absolute rule of presbyters he held to be established by the word of God. All other forms of Church government were ruthlessly to be suppressed, and heretics were to be punished by death. For the ministers of the Church he claimed not only all spiritual power and jurisdiction, the decreeing of doctrines, the ordering of ceremonies, and so on, but also the supervision of public morals, under which every branch of human activities was included. In short, the State, as well as the individual, was to be placed beneath the heel of the Church. The power of the prince, the secular power, was tolerated only so that it might "protect and defend the councils of the clergy, to keep the peace, to see their decrees executed, and to punish the contemners of them." Such doctrines aroused no responsive echo in the minds of the English people. The nation whose revolt against the papal supremacy had made the Reformation possible, were not disposed to accept Presbyterian supremacy in its place. The national impatience of ecclesiastical power was not likely suddenly to be removed by any attempt to re-impose it under a new name and in a new garb. In fact, Cartwright's work almost seems as if specially written to warn the nation against a possible, if not an imminent, danger, to warn them, in truth, that--"New Presbyter is but Old Priest writ large."