shed the rule limiting the suffrage to church members, substituting
for it a simple property qualification. Thus a royal governor and an
official family, certain to be Episcopalian in faith and monarchist in
sympathies, were forced upon Massachusetts; and members of all religious
denominations, if they had the required amount of property, were
permitted to take part in elections. By this act in the name of the
crown, the Puritan monopoly was broken down in Massachusetts, and that
province was brought into line with Connecticut, Rhode Island, and New
Hampshire, where property, not religious faith, was the test for the
suffrage.

=Growth of Religious Toleration.=--Though neither the Anglicans of
Virginia nor the Puritans of Massachusetts believed in toleration for
other denominations, that principle was strictly applied in Rhode
Island. There, under the leadership of Roger Williams, liberty in
matters of conscience was established in the beginning. Maryland, by
granting in 1649 freedom to those who professed to believe in Jesus
Christ, opened its gates to all Christians; and Pennsylvania, true to
the tenets of the Friends, gave freedom of conscience to those "who
confess and acknowledge the one Almighty and Eternal God to be the
creator, upholder, and ruler of the World." By one circumstance or
another, the Middle colonies were thus early characterized by diversity
rather than uniformity of opinion. Dutch Protestants, Huguenots,
Quakers, Baptists, Presbyterians, New Lights, Moravians, Lutherans,
Catholics, and other denominations became too strongly intrenched and
too widely scattered to permit any one of them to rule, if it had
desired to do so. There were communities and indeed whole sections where
one or another church prevailed, but in no colony was a legislature
steadily controlled by a single group. Toleration encouraged diversity,
and diversity, in turn, worked for greater toleration.

The government and faith of the dissenting denominations conspired with
economic and political tendencies to draw America away from the English
state. Presbyterians, Quakers, Baptists, and Puritans had no hierarchy
of bishops and archbishops to bind them to the seat of power in London.
Neither did they look to that metropolis for guidance in interpreting
articles of faith. Local self-government in matters ecclesiastical
helped to train them for local self-government in matters political. The
spirit of independence which led Dissente