annulled the colonial charter, and the grant of a new charter in 1692 by William and Mary. The first was an act of unmitigated despotism, the second of short-sighted selfishness. The decree in chancery was universally offensive, and the provincial charter was accepted, because the colonists had no hope of any thing better. Thus the character of the government was changed fundamentally without the consent of the governed. The arrow aimed at colonial independence rankled in the public breast until the independence of America was achieved. The effort to strengthen British authority, in reality weakened it. Previous to 1684 religious profession was the basis of political rights, and the clergy gave direction to the policy of the state. John Cotton well states the result of the colony charter, to wit: “Such a form of government, as best serveth to establish their religion, should, by the consent of all, be established in the civil state.” “The effect of this constitution was, first, that none but members of the church were freemen of the state; secondly, as none could be church members whom the minister did not approve, it followed that the ecclesiastical ruler had an efficient negative on the admission of every freeman; and thereby, as excommunication from the church created a civil, as well as ecclesiastical disability, it also followed that both the attainment and continuance of political rights were, to all practical purposes, in the hands of ecclesiastical rulers.” By the provincial charter all this was abolished. The new government had exclusively for its end “the things about which the civil power is usually conversant; goods, lands, honors, the liberties and peace of the outward man.” The influence of the clergy, at all times very great in New England, was thus separated from the English government, and they were at once identified in sympathy, hopes, and prospects, with the people of the colony. As I shall have occasion hereafter to say, this influence was essential to the success of the Revolution.
