An American controversy, parallel in time with the attempt to establish the episcopate, roused the always latent New England hostility to the Episcopal church as one contrary to gospel teaching. This controversy of 1747-51 [q] broke out over the validity of Presbyterian ordination versus Episcopal. The battle surged about the contingent questions of (1) whether the Church of England extended to the colonies; (2) whether it was prudent for the long established New England churches to go over to the English communion; and (3) whether it would be lawful. In debating the last two, incidental matters of expense, of unwise ecclesiastical dependence, and of the consequent decay of practical godliness in the land, were discussed by the Rev. Noah Hobart of Stratford, Conn., who represented the Consociated churches, while Episcopacy was defended by Rev. James Wetmore of Rye, N. Y., Dr. Johnson of Stratford, Conn., Rev. John Beach of Reading, Conn., and by the Rev. Henry Caner of Boston. This discussion at once suggested to a few far-sighted men that the bishops recently proposed, and which at the end of the Seven Years' War, in 1763, were again earnestly advocated by Bishop Seeker (who had become Archbishop of Canterbury) should not acquire any powers in addition to those suggested by Bishop Sherlock. The growing fear of such increased authority flamed out again in the Mayhew controversy of 1763-65, when all the inherited Puritan dislike to the Church of England as a religious body, and all the terror of such a hierarchy, as a part of the English state, hurled itself into argument, and threw to the front the discussion of the American episcopate as a measure of English policy,--an attempt to transplant the Church as an arm of the State; an attempt to "episcopize," to proselyte the colonies, and eventually to overturn the New England ecclesiastical and civil governments.[r] "It was known," wrote John Adams fifty years later, "that neither the king nor ministry nor archbishop could appoint bishops in America without Act of Parliament, and if Parliament could tax us, it could establish the Church of England with all its creeds, articles, ceremonies, and prohibit all other churches as conventicles and schism-shops." [s] Therefore, when England declared her right to tax the colonies, and followed it by Sugar Act and Stamp Act, the political situation threw a lurid light about the Chandler-Chauncy controversy [t] of 1767-71 as it rehearsed the _pros_ and _cons_ of the proposed episcopate. The New England colonies were greatly excited, and others shared the unrest, for, even where the Church of England was strongest, the laity as a body preferred the greater freedom accorded them under commissaries as sub-officers of the Bishop of London. The indifference of the American laity as a whole to the project of the episcopate; the impotence of the English bishop to attain it, thwarted as he was by the threefold opposition of