Naturally, party lines were soon drawn in New England. There were the Old Calvinists or Old Lights on the one side, and the Separatists and New Lights on the other. The New Lights were those within the churches who were moved by the revival and who desired to return to a more vital Christianity. In many respects they sympathized with the Separatists, although disapproving their extravagances. In many churches, hounded by the opposition of the conservatives, the New Lights drew off and formed churches of their own. Thus while the Separatists may be compared to the early English Separatists, the New Lights would correspond more to the Puritan party that desired reform within the Establishment. In the eighteenth century movement, in Connecticut, the Old Lights held the political as well as the ecclesiastical control until, in the process of time, the New Lights gained an influential vote in the Assembly. Always, there was a good, sound stratum of Calvinism in both the Old and the New Light parties, and also among the Separatists, and the latter were generally included in the New Light party, especially if spoken of from the point of view of political affiliations. The idiosyncrasies of the Separatists softened down and fell away in time. The Calvinism of Old and New Lights became a rallying ground whereon each, in after years, gathered about the standard of a reinvigorated church life; and then the terms Old Light and New, with their suggestions of party meaning, whether religious, or political, passed away. The term Separatist was retained for a while longer, merely to distinguish the churches that preferred to be known as strict Congregationalist rather than as Presbyterianized Congregationalist, or, for short, Presbyterian. From the time of the Great Awakening, there were nearly forty years of party contest over religious privileges, many of which had been previously accorded but which were speedily denied to the Separatists by a party dominant in the churches and paramount in the legislature; by a party which was determined to bring the whole machinery of Church and State to crush the rising opposition to its control. Accordingly, it was nearly forty years before the Separatists received the same measure of toleration as that accorded to Episcopalian, Quaker, and Baptist. It was ten years before the New Lights in the Assembly could, as a preliminary step to such toleration, force the omission from the revised statutes of all persecuting laws passed by the Old Light party.