line and doctrine of the foreign reformed churches; and
to these was opposed a small but formidable band of Independent clergymen,
who, under the persecution of Archbishop Laud, had formed congregations in
Holland, but had taken the present opportunity to return from exile, and
preach the gospel in their native country. The point at issue between these
two parties was one of the first importance, involving in its result the
great question of liberty of conscience. The Presbyterians sought to
introduce a

[Footnote 1: Journals, vi. 114, 254. Commons, 1643, May 13, June 16, July
6, Sept. 14. Rush. v. 337, 339.]

gradation of spiritual authorities in presbyteries, classes, synods, and
assemblies, giving to these several judicatories the power of the keys,
that is, of censuring, suspending, depriving, and excommunicating
delinquents. They maintained that such a power was essential to the church;
that to deny it was to rend into fragments the seamless coat of Christ, to
encourage disunion and schism, and to open the door to every species of
theological war. On the other hand, their adversaries contended that all
congregations of worshippers were co-ordinate and independent; that synods
might advise, but could not command; that multiplicity of sects must
necessarily result from the variableness of the human judgment, and the
obligation of worshipping God according to the dictates of conscience; and
that religious toleration was the birthright of every human being, whatever
were his speculative creed or the form of worship which he preferred.[1]

The weight of number and influence was in favour of the Presbyterians. They
possessed an overwhelming majority in the assembly, the senate, the city,
and the army; the solemn league and covenant had enlisted the whole
Scottish nation in their cause; and the zeal of the commissioners from
the kirk, who had also seats in the assembly, gave a new stimulus to the
efforts of their English brethren. The Independents, on the contrary, were
few, but their deficiency in point of number was supplied by the energy and
talents of their leaders. They never exceeded a dozen in the assembly; but
these were veteran disputants, eager, fearless, and persevering, whose
attachment to their favourite doctrines had been riveted by persecution and
exile, and who had not escaped from the intolerance

[Footnote 1: Baillie, i. 420, 431; ii. 15, 24, 37, 43, 61.]

of one church to submit tamely to the control