II
That there was more than a grain of truth in the assertion of Jim Cadwalader that the war for Independence had, like the great rivers of the country, many sources, cannot be gainsaid. There were oppressive tax laws as well as restrictions on popular rights. There were odious navigation acts together with a host of iniquitous, tyrannical measures which were destined to arouse the ire of any people however loyal. But there were religious prejudices which were likewise a moving cause of the revolt, a moving force upon the minds of the people at large. And these were utilized and systematized most effectively by the active malcontents and leaders of the strife.
The vast majority of the population of the Colonies were Dissenters, subjects of the crown who disagreed with it in matters of religious belief and who had emigrated thither to secure a haven where they might worship their God according to the dictates of their own conscience rather than at the dictates of a body politic. The Puritans had sought refuge in Massachusetts and Connecticut where the white spires of their meeting houses, projecting above the angles of the New England hills, became indicative of Congregationalism. Roger Williams and the Baptists found a harbor in Rhode Island. William Penn brought the Quaker colony to Pennsylvania. Captain Thomas Webb lent active measures to the establishment of Methodism in New York and in Maryland, while the colony of Virginia afforded protection to the adherents of the Established Church. The country was in the main Protestant, save for the vestiges of Catholicity left by the Franciscan and Jesuit Missionary Fathers, who penetrated the boundless wastes in an heroic endeavor to plant the seeds of their faith in the rich and fertile soil of the new and unexplored continent.
Consequently with the passage of the Quebec Act in 1774 a wave of indignation and passionate apprehension swept the country from the American Patriots of Boston to the English settlements on the west. That large and influential members of the Protestant religion were being assailed and threatened with oppression and that the fear of Popery, recently reëstablished in Canada, became an incentive for armed resistance, proved to be motives of great concern. They even reminded King George of these calamities and emphatically declared themselves Protestants, faithful to the principles of 1688, faithful to the ideals of the "Glorious Revolution" against James II, faithful to the House of Hanover, then seated on the throne.
"Can a free government possibly exist with the Roman Catholic Church?" asked John Adams of Thomas Jefferson. This simple question embodied in concrete form the apprehensions of the country at large, whose inhabitants had now become firmly convinced that King George, in granting the Quebec Bill, had become a traitor, had broken his coronation oath, was a Papist at heart, and was scheming to submit this country to the unconstitutional power of the English monarch. It was not so much a contest between peoples as a conflict of principles, political and religious, the latter of which contributed the active force that brought on the revolt and gave it power.