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Franklin, John Bartram, of Pennsylvania, whom the great Linnæus called "the first natural botanist in the world," was the creator of a botanic garden near Philadelphia, and at the same time the explorer of the whole country from Canada to Florida, (1751-66.) His son, William Bartram, continued the work begun by the father, leaving an account of his own journeyings as full of freshness as the forests and the plains which he explored. Another branch of science was nobly cultivated by John Winthrop, a descendant of the Massachusetts governor, who occupied the chair of mathematics and natural philosophy at Harvard College. His astronomical observations, continued for many years, (1740-79,) enlarged the sphere of knowledge in Europe as well as in America.

Art, even in its lower forms, was hardly recogIn art. nized. The dramatic exhibitions, attempted at a late day in Boston, were instantly interrupted by the Puritan authorities, (1749.) In the towns and colonies more tolerant of amusement, there was nothing better than a strolling company, which was obliged to wander in turn from Newport to Williamsburg, (1752.) The first dramatic composition of the country was the Prince of Parthia, (1759,) a tragedy by Thomas Godfrey, a native of Philadelphia, whose poetic aspirations were much more successful than those of his countrymen before him. A few musical instruments, a piece or two of ordinary sculpture, a larger proportion of paintings, might be found in the more refined mansions. The first organ for a church encountered so great opposition in Boston that it remained unpacked for several months after its arrival from England, (1713.) Thirty years afterwards, an organ of considerable excellence was constructed in Boston itself by Edward Bromfield, (1745.) The musical publications of the period, beginning with "The Cantus or Trebles of twenty-eight Psalms,"

under the supervision of Rev. John Tufts, of Newbury, (1710,) were chiefly confined to psalmody. Portrait painters were making their appearance; the first two, Watson and Smybert, being both from Scotland. John Singleton Copley, a native of Boston, and Benjamin West, a native of Springfield, in Pennsylvania, gave better promise of the art that was yet to walk in beauty through the nation.



The intellectual progress of the colonies was ces from sensibly affected by influences from abroad. Not merely that the literature, the science and the art of other countries were within the reach of the new people, but that they were actually brought to its door, so to speak, by sojourners from beyond the sea. An English naturalist, Mark Catesby, was a visitor to Virginia and South Carolina, (1712-22.) A Swedish man of letters, Peter Kalm, travelled through all the central colonies, (1748-51.) His name still dwells amongst us in the kalmia, a genus of plants embracing our beautiful mountain laurel. A group of clerical visitors came at about the same time. George Berkeley, afterwards Bishop of Cloyne, spent some years (1729-31) at Newport, spreading around him the influences of a cultivated and a devout spirit. He tarried there on the way to the Bermudas, where he hoped in vain to found a college for the youth, Indian and English, of America. Georgia was visited by the Wesleys, John and Charles, (1736-37,) then just entering upon their efforts as reformers in the English church. George Whitefield, at first the churchman and then the sectary, traversed the whole land from north to south; his appeals to the people resulting in revivals, as the phrase went, which were repeated until the charm began to lose its power, but not before it had greatly loosened the hold of ancient doctrines, (1738-70.)


Of all the progress that we have to notice, no in religion point is more remarkable than the increasing lib

erality in religion. It was beginning to be seen that men might be fellow-Christians without being fellow-churchmen or fellow-Puritans. Dissenters found toleration in the church-province of Virginia, (1698.) On the other hand, the Puritan churches made peace with their antagonists. Cotton Mather, preaching at the ordination of a Baptist, expresses “our dislike of every thing which looked like persecution in the days that have passed over us," (1718.) Churchmen in Massachusetts were released from Puritan tithes, (1727.) Baptists and Quakers were both released from the same tithes in Massachusetts, (1728,) New Hampshire, (1729,) and Connecticut, (1729,) the last colony, however, continuing the restrictions upon separate places of worship. Even the Roman Catholics had their crumb of toleration. On their celebrating mass in Philadelphia, the governor proposed to enforce the penalties of the English, not the Pennsylvanian, law against them; but the council opposed the proceeding, on the ground that the Roman Catholics were protected in the charter of the colony, (1734.) The air seems to grow freer as we meet with such a record. But it was not yet purified. Charles Carroll, a Roman Catholic of Maryland, found himself so hemmed in by illiberality, that he petitioned the French government for a grant in Louisiana, (1751.)

Church of The church of England - the moderate church England. of the reformation was the mean, as formerly described, between the extremes of the Roman and the Protestant sides. But, as the Roman church was hardly represented in the colonies, the church of England appeared to occupy, not so much a mean as an extreme position, the opposite to the extreme of Puritanism. It was, therefore, the great foe of Puritanism, just as Puritanism was its great foe. Both the churchman and the Puritan found it hard to bear and to forbear with each other, the more so as


the church of England increased, and assumed the lead. John Checkley, preparing to be a church missionary, threw the Puritan clergy of Boston into quite an excitement, by taking upon himself to say that there could be " no Christian minister without episcopal ordination," (1724.) So, when the Massachusetts ministers, headed by Cotton Mather, petitioned the General Court that a synod of their churches might be convened, as in former days, the church clergy appealed to England for the suppression of the proposed assembly, (1725.) It was not merely ill will that these proceedings kindled; it was apprehension of oppression. Project of Dissenters generally, but with the Puritans still bishops. in the van, stood arrayed against a project in which the church of England was deeply interested. As early as the reign of Charles II., a bishop for Virginia had been nominated at the instigation of the prime minister Clarendon, (1672.) It proved merely a nomination. years passed, when the Society for Propagating the Gospel in Foreign Parts (1701) took up the matter, partly in consequence of applications from the churchmen of the colonies, (1703.) It was twelve years more before the society, after petitions to and answers from Queen Anne, undertook draught of a bill, proper to be offered to the Parliament, for establishing bishops and bishoprics in America," (1715.) The queen's death interfering with the execution of these projects, they were laid aside, resumed, and then laid aside again until some of the English prelates, members of the society still, espoused the cause so full of interest to them and to their church. Their plan, drawn up by Bishop Butler, of Durham, was not one, it would seem, to provoke opposition. It suggested the limitation of the episcopal power to the clergy in orders, declaring, at the same time, that "no bishops are intended to be settled in places where the government is in the hands of dissenters, as in New



England," &c. Such, however, were the difficulties attending the scheme, even in this modified form, that it failed, (1750.) Its advocates, joined or succeeded by others, did not give up the hope of carrying their point at a future time. But the passions of the colonists, as well from political as from religious causes, ran too high to admit of further provocation. Nor were dissenters only arrayed against the plan of the episcopate. Churchmen were almost equally earnest, on account, chiefly, of the jealousy entertained in relation to the mother country. So that when, at a later time, the Bishop of London's commissary for Virginia called a convention of his clergy, to discuss an address to the king, "upon an American episcopate," certain clergymen, who protested against the proposal, received the thanks of the House of Burgesses for their course, (1771.) The clergy of Virginia, however, and the Burgesses had long been on poor terms, in consequence of certain acts. passed by the latter to the detriment of clerical revenues, indeed, to the violation of clerical rights, (1755-58.) The church of England, it must be confessed, was far from being a church of peace in the colonies.


The classes in the colonies remained the same as the slaves. heretofore. But the relations between them were varying with their members and their numbers. Amongst the echoes from those distant years we catch the sounds of sympathy for the enslaved. Some German, not English, Quakers of Pennsylvania began by declaring against the whole system of slavery, (1688.) An English Quaker of the same colony was stirred to make the same declaration ; but his remonstrance was mingled with fanaticism and sedition, (1692.) A few years later, Pennsylvania pronounced. against the importation of Indian bondmen, (1705.) Massachusetts passed a similar prohibition, (1712.) But when Pennsylvania, or a portion of its people, petitioned for

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