thousand forms of policy and religion, there is one point in which they all agree: they equally detest the pageantry of a king, and the supercilious hypocrisy of a bishop." Mr. Thomas Hollis, of London, wrote to Rev. Doctor Mayhew, of Boston, in the year 1763: "You are in no real danger at present in respect to the creation of bishops in America, if I am rightly informed, though a matter extremely desired by our clergy and prelates, and even talked of greatly at this time among themselves. You cannot, however, be too much on your guard on this so very important an affair." Secker, the Archbishop of Canterbury, had connived at the sending of a popish bishop to Quebec; and this exposed to full view the dishonesty, the utter recklessness of principle, and the popish sympathies, which then distinguished the government of England.

The pulpit and the press were alive to the danger, and this alarm was but initiatory to the coming contest against civil wrong. They detected the same foe under the mitre and the gown. "If Parliament could tax us, they could establish the Church of England, with all its creeds, articles, tests, ceremonies, and tithes, and prohibit all other churches, as conventicles and schism-shops.”1

A contemporary print, entitled " An Attempt to land a Bishop in America," gives the pressure of the times. The scene is at the wharf. Exclamations from the colonists, "No lords, spiritual or temporal, in New England!" "Shall they be obliged to maintain bishops who cannot maintain themselves!" salute the bishop's ears. On a banner, surmounted by a liberty-cap, is "Liberty and Freedom of Conscience;" and " Locke," "Sydney on Government," "Calvin's Works," and "Barclay's Apology," bless his eyes! The ship is shoved off shore; on the deck is the bishop's carriage, the wheels off; the crosier and mitre hang in the rigging; and the "saint in lawn," with his gown floating in the breeze, has mounted

1 John Adams's Works, x. 287, 288.

the shrouds half way to the mast-head, and ejaculates, "Lord, now Lord, lettest thou thy servant depart in peace!"1

The unanimity and efficient service of the Puritan clergy in the war of the Revolution, and the zeal of the Episcopal ministers and "missionaries" in their hostility to it, in perfect consistency with their spirit and principles, as exhibited by Dr. Mayhew, in 1750, in his discourse on King Charles's "Saintship and Martyrdom," are stated with almost statistical accuracy in a letter from Rev. Charles Inglis, Rector of Trinity Church, New York, October 31, 1776. The writer was an Oxford D. D., and a missionary "for Propagating the Gospel in Foreign Parts." He was rewarded by a bishopric in Nova Scotia, none being attainable in the other colonies, except in Canada, where the preference of the government was for one direct from Rome. He states "that all the Society's missionaries, and all the other clergy of our church,

.. have, to the utmost of their power, opposed the spirit of disaffection;

and, although their joint endeavors could not wholly prevent the rebellion, yet they checked it considerably for some time, and prevented many thousands from plunging into it, who otherwise would certainly have done so.

In

their sermons they confined themselves to the doctrines of the gospel" -as honor the king" without touching on politics.

1 For the use of this plate, reëngraved from the Political Register of 1769, for Mr. Frothingham's History of the Siege of Boston, grateful acknowledgment is made to that gentleman.

2" Without touching on politics"! The honesty of this Rev. Dr. is transparent. His letter is wholly a boast of the political fidelity and services of the Episcopal clergy. The spirit of this "gospel" can be understood by the Rev. Dr. Tucker, Dean of Gloucester's, eulogy on the Roman Catholics, in 1779, which concludes that, "as to the behaviour of the Popish Priests of Canada, would to God that those who call themselves the Protestant ministers of the Gospel of Peace in New England had behaved half as well"! Could the Crown have flooded the country with its clergy of Oxford, or Rome, and "gospel " of absolute obedience, and have silenced the Puritan clergy, who, with apostolic fidelity, "shunned not to declare unto you all the counsel of God," every "seditious" or "rebellious" aspiration would have been hushed into the silence of

death.

Although liberty was the ostensible object, . . it is now past all doubt that an abolition of the Church of England was one of the principal springs of the dissenting leaders' conduct, and hence the unanimity of the dissenters. Nor have I been able, after strict inquiry, to hear of any who did not, by preaching, and every effort in their power, promote all the measures . . I have not a doubt

of the Congress, however extravagant.

his Majesty's arms will be successful. . . . In

that case, if the steps are taken which reason, prudence, and common sense dictate," - lords spiritual, tithes, etc., "the church will indubitably increase.

-

The dissenters will

ever clamor against anything that will tend to benefit or increase the church" — hierarchy —"here. The present rebellion is certainly one of the most causeless, unprovoked, and unnatural, that ever disgraced any country; a rebellion with peculiarly aggravated circumstances of guilt and ingratitude.”1

The religious character and views of the founders of New England also appear in bold relief in the foundation of the venerable seat of learning at Cambridge. "CHRISTO ET ECCLESLE" heads the ancient seal of Harvard College, and the church was the colony. On the long roll of the benefactors of Harvard, the name of HOLLIS must ever stand preeminent in the regard of the whole country. In the year 1766, Thomas Hollis3 wrote to the Rev. Dr. Mayhew, "More books, especially on government, are going for New England. Should those go safe, it is hoped that no principal books on that FIRST subject will be wanting in Har

1 Copied from "Hawkins's Missions" into the Congregational Quarterly, 1860, p. 311.

2 For an account of this distinguished Baptist family, see President Quincy's History of Harvard College, index.

3 He caused the reprint and circulation in England of James Otis's "Rights of the British Colonies Asserted and Proved," John Adams's "Dissertation on the Canon and Feudal Law," and Dr. Mayhew's writings. Allibone's "Dictionary of Authors" has an ample notice of him.

the shrouds half way to the mast-head, and ejaculates, "Lord, now Lord, lettest thou thy servant depart in peace!"1

The unanimity and efficient service of the Puritan clergy in the war of the Revolution, and the zeal of the Episcopal ministers and "missionaries" in their hostility to it,-in perfect consistency with their spirit and principles, as exhibited by Dr. Mayhew, in 1750, in his discourse on King Charles's "Saintship and Martyrdom," - are stated with almost statistical accuracy in a letter from Rev. Charles Inglis, Rector of Trinity Church, New York, October 31, 1776. The writer was an Oxford D. D., and a missionary" for Propagating the Gospel in Foreign Parts." He was rewarded by a bishopric in Nova Scotia, none being attainable in the other colonies, except in Canada, where the preference of the government was for one direct from Rome. He states "that all the Society's missionaries, and all the other clergy of our church,

.

. . have, to the utmost of their power, opposed the spirit of

disaffection;

and, although their joint endeavors could not wholly prevent the rebellion, yet they checked it considerably for some time, and prevented many thousands from plunging into it, who otherwise would certainly have done so. . . In their sermons they confined themselves to the doctrines of the gospel" as honor the king "without touching on politics.

1 For the use of this plate, reengraved from the Political Register of 1769, for Mr. Frothingham's History of the Siege of Boston, grateful acknowledgment is made to that gentleman.

2" Without touching on politics"! The honesty of this Rev. Dr. is transparent. His letter is wholly a boast of the political fidelity and services of the Episcopal clergy. The spirit of this "gospel" can be understood by the Rev. Dr. Tucker, Dean of Gloucester's, eulogy on the Roman Catholics, in 1779, which concludes that, "as to the behaviour of the Popish Priests of Canada, would to God that those who call themselves the Protestant ministers of the Gospel of Peace in New England had behaved half as well"! Could the Crown have flooded the country with its clergy of Oxford, or Rome, and "gospel" of absolute obedience, and have silenced the Puritan clergy, who, with apostolic fidelity, "shunned not to declare unto you all the counsel of God," every "seditious" or "rebellious" aspiration would have been hushed into the silence of death.

Although liberty was the ostensible object, . . it is now past all doubt that an abolition of the Church of England was one of the principal springs of the dissenting leaders' conduct, and hence the unanimity of the dissenters. . . . Nor have I been able, after strict inquiry, to hear of any who did not, by preaching, and every effort in their power, promote all the measures of the Congress, however extravagant. . . I have not a doubt

but

. his Majesty's arms will be successful. . . . In that case, if the steps are taken which reason, prudence, and common sense dictate," lords spiritual, tithes, etc.,

church will indubitably increase.

"the

The dissenters will

ever clamor against anything that will tend to benefit or increase the church"-hierarchy — "here. The present rebellion is certainly one of the most causeless, unprovoked, and unnatural, that ever disgraced any country; a rebellion with peculiarly aggravated circumstances of guilt and ingratitude.” 1

1

The religious character and views of the founders of New England also appear in bold relief in the foundation of the venerable seat of learning at Cambridge. "CHRISTO ET ECCLESLE" heads the ancient seal of Harvard College, and the church was the colony. On the long roll of the benefactors of Harvard, the name of HOLLIS must ever stand preeminent in the regard of the whole country. In the year 1766, Thomas Hollis 3 wrote to the Rev. Dr. Mayhew, "More books, especially on government, are going for New England. Should those go safe, it is hoped that no principal books on that FIRST subject will be wanting in Iar

1 Copied from " Hawkins's Missions" into the Congregational Quarterly, 1860, p. 311.

2 For an account of this distinguished Baptist family, see President Quincy's History of Harvard College, index.

3 He caused the reprint and circulation in England of James Otis's "Rights of the British Colonies Asserted and Proved," John Adams's "Dissertation on the Canon and Feudal Law," and Dr. Mayhew's writings. Allibone's "Dictionary of Authors" has an ample notice of him.