THE AMERICAN REVOLUTION (Complete Edition In 2 Volumes). Fiske John

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Jonathan Mayhew’s suggestion

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      The great preacher Jonathan Mayhew had recommended such a step to James Otis in 1766, and he was led to it through his experience of church matters. Writing in haste, on a Sunday morning, he said, “To a good man all time is holy enough; and none is too holy to do good, or to think upon it. Cultivating a good understanding and hearty friendship between these colonies appears to me so necessary a part of prudence and good policy that no favourable opportunity for that purpose should be omitted.... You have heard of the communion of churches: ... while I was thinking of this in my bed, the great use and importance of a communion of colonies appeared to me in a strong light, which led me immediately to set down these hints to transmit to you.” The plan which Mayhew had in mind was the establishment of a regular system of correspondence whereby the colonies could take combined action in defence of their liberties. In the grand crisis of 1772, Samuel Adams saw how much might be effected through committees of correspondence that could not well be effected through the ordinary governmental machinery of the colonies. At the October town meeting in Boston, a committee was appointed to ask the governor whether the judges’ salaries were to be paid in conformity to the royal order; and he was furthermore requested to convoke the assembly, in order that the people might have a chance to express their views on so important a matter. But Hutchinson told the committee to mind its own business: he refused to say what would be done about the salaries, and denied the right of the town to petition for a meeting of the assembly. Massachusetts was thus virtually without a general government at a moment when the public mind was agitated by a question of supreme importance.

The committees of correspondence in Massachusetts

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      Samuel Adams thereupon in town meeting moved the appointment of a committee of correspondence, “to consist of twenty-one persons, to state the rights of the colonists and of this province in particular, as men and Christians and as subjects; and to communicate and publish the same to the several towns and to the world as the sense of this town, with the infringements and violations thereof that have been, or from time to time may be, made.” The adoption of this measure at first excited the scorn of Hutchinson, who described the committee as composed of “deacons,” “atheists,” and “black-hearted fellows,” whom one would not care to meet in the dark. He predicted that they would only make themselves ridiculous, but he soon found reason to change his mind. The response to the statements of the Boston committee was prompt and unanimous, and before the end of the year more than eighty towns had already organized their committees of correspondence. Here was a new legislative body, springing directly from the people, and competent, as events soon showed, to manage great affairs. Its influence reached into every remotest corner of Massachusetts, it was always virtually in session, and no governor could dissolve or prorogue it. Though unknown to the law, the creation of it involved no violation of law. The right of the towns of Massachusetts to ask one another’s advice could no more be disputed than the right of the freemen of any single town to hold a town meeting. The power thus created was omnipresent, but intangible.