Both parties continued as violent as if they could have pleaded the distinct commands of Heaven to justify their intolerance, Laud, in the days of his domination, had fired the train, by attempting to impose upon the Scottish people church ceremonies foreign to their habits and opinions. The success with which this had been resisted, and the Presbyterian model substituted in its place, had endeared the latter to the nation, as the cause in which they had triumphed. The Solemn League and Covenant, adopted with such zeal by the greater part of the kingdom, and by them forced, at the sword’s point, upon the others, bore in its bosom, as its principal object, the establishing the doctrine and discipline of the Presbyterian church, and the putting down all error and heresy; and having attained for their own country an establishment of this golden candlestick, the Scots became liberally and fraternally anxious to erect the same in England. This they conceived might be easily attained by lending to the Parliament the effectual assistance of the Scottish forces. The Presbyterians, a numerous and powerful party in the English Parliament, had hitherto taken the lead in opposition to the King; while the Independents and other sectaries, who afterwards, under Cromwell, resumed the power of the sword, and overset the Presbyterian model both in Scotland and England, were as yet contented to lurk under the shelter of the wealthier and more powerful party. The prospect of bringing to a uniformity the kingdoms of England and Scotland in discipline and worship, seemed therefore as fair as it was desirable.     

       The celebrated Sir Henry Vane, one of the commissioners who negotiated the alliance betwixt England and Scotland, saw the influence which this bait had upon the spirits of those with whom he dealt; and although himself a violent Independent, he contrived at once to gratify and to elude the eager desires of the Presbyterians, by qualifying the obligation to reform the Church of England, as a change to be executed “according to the word of God, and the best reformed churches.” Deceived by their own eagerness, themselves entertaining no doubts on the JUS DIVINUM of their own ecclesiastical establishments, and not holding it possible such doubts could be adopted by others, the Convention of Estates and the Kirk of Scotland conceived, that such expressions necessarily inferred the establishment of Presbytery; nor were they undeceived, until, when their help was no longer needful, the sectaries gave them to 

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