church, or of one side of some controversy in which they had never had occasion to interest themselves. 4. The principle of congregational independency, not so much inculcated as acted on in New England, carries with it the corollary that a congregation may be Presbyterian or Episcopalian or Methodist, if it judges best, without thereby giving the individual Christian any justification for secession or schism. 5. The change, in the westward movement of Christian civilization, from the congregational order to the classical, coincides with the change in the frame of civil polity from town government to county government. In the beginning the civil state in New England was framed after the model of the church.[138:1] It is in accordance with the common course of church history that when the people were transported from the midst of pure democracies to the midst of representative republics their church institutions should take on the character of the environment. The other factors of the religious life of New York require only brief mention. There were considerable Quaker communities, especially on western Long Island, in Flushing and its neighborhood. But before the year 1730 the fervid and violent and wonderfully brief early enthusiasm of this Society had long been waning, and the Society, winning no accessions and suffering frequent losses in its membership, was lapsing into that "middle age of Quakerism"[139:1] in which it made itself felt in the life of the people through its almost passive, but yet effective, protests against popular wrongs. Inconsiderable in number, but of the noblest quality, was the immigration of French Huguenots, which just before and just after the revocation of the Edict of Nantes brought to New York and its neighborhood a half-dozen congregations, accompanied by pastors whose learning, piety, and devotion to the work of Christ were worthy of that school of martyrdom in which they had been trained. They were not numerous enough, nor compactly enough settled, to maintain their own language in use, and soon became merged, some in the Dutch church and some in the English. Some of their leading pastors accepted salaries from the Propagation Society, tendered to them on condition of their accepting the ordination and conforming to the ritual of the English church. The French Reformed Church does not appear organically in the later history of the colony, but the history of the State and of the nation is never largely written without commemorating, by the record of family names made illustrious in every department of honorable activity, the rich contribution made to the American church and nation by the cruel bigotry and the political fatuity of Louis XIV.[139:2]