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.
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