In the year 1755, the same in which he established the college church, President Clap issued his "History and Vindication of the doctrines received and established in the Churches of New England," [c] to which Thomas Darling's "Some Remarks on President Clap's History" was a scathing rejoinder. Darling asserted that for the President to uphold the Saybrook System of Consociated Churches was to set up the standards of men, a thing the forefathers never did;[138] that the picture of the Separatists' "New Scheme," which the President drew, was a scandalous _spiritual_ libel;[139] and then, falling into the personal attacks permitted in those days, Darling adds that President Clap was an overzealous sycophant of the General Assembly, a servant of politics rather than of religion, and that it would be better for him to trust to the real virtues of the Consociated Church to uphold it than to strive for legal props and legislative favors for his "ministry-factory,"[140] the college. To raise the cry of heresy, Darling declared, was the President's political powder, and "The Church, the Church is in danger!" his rallying cry. He concluded his arraignment with:-- But would a man be tried, judged and excommunicated by such a standard as this? No! Not so long as they had one atom of _common_ sense left. These things will never go down in a free State, where people are bred in, and breathe the free air, and are formed upon principles of liberty; they might answer in a popish country, or in _Turkey_, where the common people are sank and degraded almost to the state of brutes.... But in a free state they will be eternally ridiculed and abhorred.... 'T is too late in the Day for these things, these gentlemen should have lived twelve or thirteen hundred years ago. Among the champions of religious liberty was the Seventh-day Baptist, John Bolles. He wrote "To worship God in Spirit and in Truth, is to worship him in true Liberty of Conscience," and also "Concerning the Christian Sabbath, which that Sabbath commanded to Israel, after they came out of Egypt, was a Sign of. Also Some Remarks upon a Book written by Ebenezer Frothingham." These works were published in 1757, and, five years later, called out in defense of the Establishment Eobert Ross's "Plain Address to the Quakers, Moravians, Separates, Separatist-Baptists, Rogerines, and other Enthusiasts on immediate impulses, and Revelation, &c," wherein the author considers all those whom he addresses as on a level with Frothingham, whom he names and scores for "trampling on all Churches and their Determinasions, but your own, with the greatest disdain."[141]