This matter of integrity is important. The glamour of Macaulay has somewhat softened the situation of those who took the oaths; and in his pages the Nonjurors appear as stupid men unworthily defending a dead cause. It is worth while to note that this is the merest travesty. Tillotson, who succeeded Sancroft on the latter's deprivation, and Burnet himself had urged passive resistance upon Lord William Russell as essential to salvation; Tenison had done likewise at the execution of Monmouth. Stillingfleet, Patrick, White Kennett, had all written in its favor; and to William Sherlock belongs the privilege of having defended and attacked it in two pamphlets each of which challenges the pithy brilliance of the other. Clearly, so far as consistency is in question, the Nonjurors might with justice contend that they had right on their side. And even if it is said that the policy of James introduced a new situation the answer surely is that Divine Right and non-resistance can, by their very nature, make no allowance for novelty. The root, then, of this ecclesiastical contention is the argument later advanced by Leslie in his "Case of the Regale and the Pontificate" in which he summarized the Convocation dispute. The State, he argues, has no power over bishops whose relationship to their flock is purely spiritual and derived from Christ. The Church is independent of all civil institution, and must have therefore within herself the powers necessary to her life as a society. Leslie repudiates Erastianism in the strongest terms. Not only is it, for him, an encroachment upon the rights of Christ, but it leads to deism in the gentry and to dissent among the common people. The Church of England comes to be regarded as no more than the creature of Parliamentary enactment; and thus to leave it as the creature of human votes, is to destroy its divinity.