From time to time during the later colonial period individuals or groups in America sought and received advice and political assistance from certain influential friends in England. Who these “friends at Court” were and what their actual relationship was to the colonists and to the British Government has remained obscure. Part of the answer is to be found in the Minutes of the Protestant Dissenting Deputies now deposited in the Library of the City of London at Guildhall. These manuscript volumes contain not only a record of all the colonial matters discussed by the Deputies, they also reveal a hitherto unrecognized influence in the growth of religious liberty in America.

“To enter upon a Controversy in Things of Religion, without due Consideration and weighty Cause for it, is doubtless sinful. … How much Cause there is at this Time to attempt a Vindication of the Doctrines and Practices of our holy Religion, and oppose Error and Disorder, may be manifest by duly attending to the following Treatise: and as to my entering upon this Attempt, I think I may say, it was not hasty and without Consideration. I had early Knowledge of the rising of the Cloud which has covered our Heavens and darkened our Air.” So, in the year 1784, the Reverend Jonathan Scott of Yarmouth, Nova Scotia, stated the motives which led him to write, A Brief View of the Religious Tenets and Sentiments Lately Published and Spread in the Province of Nova Scotia, which are contained in a Book, entitled, “Two Mites on Some of the most important and much disputed Points of Divinity, etc.,” and in a “Sermon Preached at Liverpool, Nov. 19, 1782,” and in a Pamphlet, entitled, “The Antitraditionist,” All being Publications of Mr. Henry Alline, with some Brief Reflections and Observations, also a View of the Ordination of the Author of these Books, together with a Discourse on External Order. Such a formidable title in itself offers an outline of an almost forgotten chapter in the history of Canadian thought and literature.

Thomas Underhill, a citizen of London during the Commonwealth, described that period of English history as “Hell Broke Loose.” Partly as a result of Anabaptist influence, and partly as a continuation of the indigenous Lollard movement, large numbers of persons in every part of England separated themselves from the Established Church and formed themselves into independent religious societies. Some of these groups were very eccentric in their beliefs and practices. Thomas Edwards, their bitter opponent, made a Catalogue of “the Errors, Heresies, Blasphemies and Pernicious Practices … vented and acted in England” between the years 1642 and 1646, which he called, Gangraena. In it he distinguishes no less than two hundred and ten errors which were held by one or other of the sixteen groups into which he divides the sectaries. The sixteen were, “Independents, Brownists, Chiliasts or Millenaries, Antinomians, Anabaptists, Manifestarians or Arminians, Libertines, Familists, Enthusiasts, Seekers and Waiters, Perfectists, Socinians, Arians, Anti-Trinitarians, Anti-Scripturalists, Sceptics and Quietists.” The Parliamentary army especially abounded with men whose “great religion” was “liberty of conscience and liberty of preaching.” G. P. Gooch and others have shown how deeply the roots of modern democracy are embedded in the religious struggles of these seventeenth century sects. Most of them disappeared with the Commonwealth, or were absorbed in the rising Quaker movement, but certain fundamental principles for which they stood continued to exist and to mold public opinion.