Two remarkable little books of some eighty or ninety pages that were issued from the Boston press in 1772 require a word of notice because of their hearty welcome. Two editions were called for within the year, and more than a thousand copies of the second were bespoken before it went to press. They had originally been put forth, the first in 1707, "The Churches Quarrel Espoused: or a Reply In Satyre to certain Proposals made, etc." (the Massachusetts "Proposals of 1705"), and the second in 1717, "A Vindication of the Government of the New England Churches, Drawn from Antiquity; Light of Nature; Holy Scripture; the Noble Nature; and from the Dignity Divine Providence has put upon it." In 1772 their author, the Rev. John Wise, a former pastor of the church in Ipswich, Massachusetts, had been dead for over forty years. In his day, he had regarded the "Proposals" as treasonable to the ancient polity of Congregationalism, and had attacked what he considered their assumptions, absurdities, and inherent tyranny. His books were forceful in their own day, serving the churches, persuading those of Massachusetts to hold to the more democratic system of the Cambridge Platform, and largely affecting the character of the later polity of the New England churches. The suffering colonist of 1772, smarting under English misrule, turned to the vigorous, clear, and convincing pages wherein John Wise set forth the natural rights of men, the quality of political obligation, the relative merits of government, whether monarchies, aristocracies, or democracies, and the well developed concept that civil government should be founded upon a belief in human equality. In his second attempt to defend the Cambridge Platform, Wise had advanced to the proposition that "Democracy is Christ's government in Church and State." [160] Such expositions as these, and those in Isaac Backus's "The Exact Limits between Civil and Ecclesiastical Government," published in 1777, and in his "Government and Liberty described," of 1778, together with the discussion prevalent at the time, and with the logic of the Revolutionary events, opened the mind of the people to a clearer conception of liberty of conscience, though their practical application of the notion was deferred. For many years longer, persons had to be content with a toleration that was of itself a contradiction to religious liberty. Yet in May, 1777, such toleration was broadened by the "Act for exempting those Persons in this State, commonly styled Separates from Taxes for the Support of the established Ministry and building and repairing Meeting Houses," on condition that they should annually lodge with the clerk of the Established Society, wherein they lived, a certificate, vouching for their attendance upon and support of their own form of worship. Said certificate was to be signed by the minister, elder, or deacon of the church which "they ordinarily did attend." [161]