However problematical it may be what they were while they remained in England, they left no room to doubt after they arrived in America."[59] But though the Editor of Winthrop has suppressed the letters which would explain how Mr.Winthrop changed from Episcopalianism to Congregationalism on his assuming the government of Massachusetts Bay, we are at no loss to know the character of his proceedings, since, in less than a year after his arrival there, the worship of his "dear Mother" Church not only continued to be suppressed, but its members were deprived of the privilege of even becoming "freemen" or electors in the new "Commonwealth," as it forthwith begun to call itself, and the privileges of citizenship were restricted to members of the new established Congregational Churches; for on May 18th, 1631, the newly organized Legislature, or "General Court," as it was called, enacted that, "To the end the body of the commons may be preserved of honest and good men, it was ordered and agreed that for time to come, no man shall be admitted to the freedom of this body politic but such as are members of some of the churches within the limits of the same." Mr.Bancroft, after quoting this extraordinary and unprecedented enactment, remarks--"The principle of universal suffrage was the usage of Virginia; Massachusetts, resting for its defence on its unity and its enthusiasm, gave all power to the select band of religious votaries, into which the avenues could be opened only by the elders [ministers].
The elective franchise was thus confined to a small proportion of the whole population, and the Government rested on an essentially aristocratic foundation.

But it was not an aristocracy of wealth; the polity was a sort of theocracy; the servant of the bondman, if he were a member of the Church, might be a freeman of the Company."-- "It was the reign of the Church; it was a commonwealth of the chosen people in covenant with God."[60] It thus appears that the new Congregationalists of Massachusetts were far behind the old Episcopalians of Virginia in the first principle of civil liberty; for while among the latter the Episcopal Church alone was the recognized Church, the elective franchise was not restricted to the members of that Church, but was universal; while in the new Government of Massachusetts, among the new Puritan Congregationalists, none but a Congregational Church member could be a citizen elector, and none could be a Church member without the consent and recommendation of the minister; and thus the Commonwealth of Massachusetts Bay, at the very beginning, became, in the words of Mr.Bancroft, "the reign of the Church"-- not indeed of the Church of England, but of the new Congregational Church established by joining of hands and covenant around the well-pump of Naumkeag--then christened Salem.
The New England historians assure us that on the settlement of the Puritans at Massachusetts Bay, the connection between Church and State ceased.

It is true that the connection of the Church of England with the State ceased there; it is true that there was not, in the English sense of the phrase, connection between the Church and State there; for there was no State but the Church; the "Commonwealth" was not the government of free citizens by universal suffrage, or even of property citizens, but was "the reign of the Church," the members of which, according to Mr.Bancroft himself, constituted but "a small proportion of the whole population"-- this great majority (soon five-sixths) of the population being mere helots, bound to do the work and pay the taxes imposed upon them by the "reigning Church," but denied all eligibility to any office in the "Commonwealth," or even the elective franchise of a citizen! It was indeed such a "connection between Church and State" as had never existed, and has never existed to this day, in any Protestant country.
"The reign of the Church"-- the small minority over the great majority of the "Commonwealth;" and this system of "the reign of the Church" over the State--of the government of a Church minority of one-sixth over a whole population of five-sixths--continued for sixty years (as will hereafter appear), until suppressed by a second Royal Charter, which placed all citizens upon equal footing before the law, and in respect to the elective franchise.

Though the Congregational Puritans of Massachusetts Bay may have been the fathers of American independence of England, they were far from being the fathers or even precursors of American liberty.

They neither understood nor practised the first principles of civil and religious liberty, or even the rights of British subjects as then understood and practised in England itself.
It is admitted on all sides, that, according to the express words of the Royal Charter, the planter emigrants of Massachusetts Bay should enjoy all "the privileges of British subjects," and that no law or resolution should be enacted there "contrary to the laws and statutes of England." Was it not, therefore, perfectly natural that members of the Church of England emigrating to Massachusetts Bay, and wishing to continue and worship as such after their arrival there, should complain to their Sovereign in Council, the supreme authority of the State, that, on their arrival in Massachusetts, they found themselves deprived of the privilege of worshipping as they had worshipped in England, and found themselves subject to banishment the moment they thus worshipped?
And furthermore, when, unless they actually joined one of the new Congregational Churches, first established at Massachusetts Bay, August 6th, 1629, five months after granting the Royal Charter (March 4th, 1629), they could enjoy none of the rights of British subjects, they must have been more or less than men had they not complained, and loudly complained, to the highest authority that could redress their grievances, of their disappointments, and wrongs as British subjects emigrating to Massachusetts.