It will be seen upon comparing the account of Independency with the account just given of Presbyterianism, that the Independents differed from their brethren (1) in their mode of admitting members,--for the Presbyterians left that responsibility entirely in the hands of the minister, and the Independents placed it entirely in the hands of the Church; (2) in their method of exercising discipline,--for, in the one case, such exercise followed the minister’s authority, and, in the other case, it followed the popular voice;[237] (3) in the relation of pastor and people,--for Presbyterians considered the first to be placed over the second by the presbyters engaged in ordination, but the Independents looked upon the second as validly appointing the first to office, the essence of the call, according to their judgments, consisting in the election of the Church; and (4) in the manner of ordination,--fasting, and prayer, and imposition of hands were recognized by Presbyterians as parts of the one rite, but though fasting and prayer were generally observed in the ordination of Independent ministers, the imposition of hands was omitted in some cases. The conclusions at the Savoy were not ecclesiastical canons, but simply united opinions. They had no binding force. They aspired to no higher character than that of counsel and advice. How far they were studied, or how frequently they guided the proceedings of Congregationalists, I cannot say, but they may be considered as embodying the ideas of Congregationalism, which were most common amongst the early advocates of the system. The principle laid down with regard to the extent of a Church is in conformity with the practice adopted under the Commonwealth, when the multiplication of distinct societies was avoided as much as possible, and, except when the number of worshippers demanded a different course, it was the rule not to have more than one Congregational community in one place; and it would seem that the multiplication of small assemblies, which afterwards became frequent, resulted from the pressure of circumstances--persecution, or inability to obtain extensive accommodation rendering division absolutely necessary. Conferences in the form, but without the authority, of synods were held by Congregationalists under the Protectorate, and the cessation of them afterwards, except upon a small scale, may be easily accounted for, without supposing the occurrence of any change of opinion upon the subject. Willingness to receive Presbyterians into communion, and a disposition to unite with Presbyterian fellowships, distinctly appear in the history of those times. It is recorded, respecting Heywood’s Church, in the year 1672, that Independents were willing to acknowledge Presbyterians, and Presbyterians were willing to acknowledge Independents; “and a special season was appointed for communicating together in the Lord’s Supper. Both parties went away abundantly satisfied.”[238]