By James B. Bell
Examines the arguable institution of the 1st Anglican Church in Boston in 1686, and the way later, political leaders John Adams, Samuel Adams, and John Wilkes exploited the disputes as political dynamite including taxation, alternate, and the quartering of troops: issues which John Adams later recalled as motives of the yankee Revolution.
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Extra info for A War of Religion: Dissenters, Anglicans and the American Revolution
Boehme, the German chaplain to the court of George I, Mather remarked that ‘New England is the only country in America which has much of real and vital religion flourishing in it’. G. missionaries, ‘who are of little use but to propagate impiety, come to disturb well-ordered churches of God’. The Anglicans were not concerned with sending clergymen to the ‘ungospellized plantations’ of Virginia and Maryland but rather to send them to ‘a country filled with holy churches and pastors’ ... 42 Mather’s notion that the extension of the Anglican church to Massachusetts and New England was a plot launched by English government officials to undermine the Puritan church was an 16 A War of Religion interpretation of the church’s presence that was recited by successive generations of critics.
The Assembly renewed its effort to establish the Church in 1696 with a similar statute, legislation that brought again strong opposition from the Quakers. 3 King William III signed the bill, inquiring: ‘Have the Quakers the benefit of Toleration? Let the Established Church have an Established Maintenance’. After nearly a decade of debate and legal manoeuvring, the Church of England was established in Maryland. The new act gave toleration to the Quakers and Dissenters and provided a stipend for every minister of the English church in Maryland.
The Nonconformists believe ... 53 He noted in his Journal, that in his sermon and publication he attempted to answer Mather and refute the validity of his objections. 54 Keith’s self-serving proclamation that his mission to New England and the other colonies was with the intention of bringing unity to the various religious groups met with failure. Under the best of circumstances he was not the person to undertake such a project. The longstanding hostility between Keith and the Congregational ministers in Boston, the legacy of their controversies in 1688 and 1690, exacerbated and sustained differences with the English church and reinforced suspicions regarding the Society’s purpose.