The Parliament therefore was steadily pressing on the new system of ecclesiastical government in the midst of the troubles of the war. An Assembly of Divines, which was called together in 1643 at Westminster, and which sat in the Jerusalem Chamber during the five years which followed, was directed to revise the Articles, to draw up a Confession of Faith, and a Directory of Public Worship; and these with a scheme of Church government, a scheme only distinguished from that of Scotland by the significant addition of a lay court of superior appeal set by Parliament over the whole system of Church courts and assemblies, were accepted by the Houses and embodied in a series of Ordinances. But while the Divines were drawing up their platform of uniform belief and worship, dissidence was growing fast into a religious power. In the terrible agony of the struggle against Charles individual conviction became a stronger force than religious tradition. Theological speculation took an unprecedented boldness from the temper of the times. The shock of war had broken the bonds of custom, and given a violent impulse to the freest thought. "Behold now this vast city!" cried Milton from London, "a city of refuge, the mansionhouse of liberty, encompassed with God's protection! The shop of war hath not there more anvils and hammers working to fashion out the plates and instruments of armed justice in defence of beleaguered truth than there be pens and heads there, sitting by their studious lamps, musing, searching, revolving new notions and ideas wherewith to present us, as with their homage and fealty, the approaching reformation; others as fast reading, trying all things, according to the force of reason and convincement." The poet himself had drifted from his Presbyterian standpoint and saw that "new Presbyter is but old Priest writ large." The same change was going on widely about him. Four years after the war had begun a horror-stricken pamphleteer numbered sixteen religious sects as existing in defiance of the law; and, widely as these bodies differed among themselves, all were at one in repudiating any right of control in faith or in worship on the part of the Church or its clergy. Above all, the class which became specially infected with the spirit of religious freedom was the class to whose zeal and vigour the Parliament was forced to look for success in the struggle. Cromwell had wisely sought for good fighting men among the "godly" farmers of the Associated Counties. But where he found such men he found dissidents, men who were resolved to seek God after their own fashion, and who were as hostile to the despotism of the National Church as to the despotism of the king.