That by 1774 the final crisis of the constitution, brought on by political and social corruption, had been reached was, to most informed colonists, evident.

Incorporating in their colorful, slashing, superbly readable pages, the major themes of the left opposition under Walpole, these libertarian tracts, emerging first in the form of denunciations of standing armies in the reign of William III, left an indelible imprint on the country mind everywhere in the English-speaking world.

The full bibliography of pamphlets relating to the Anglo-American struggle published in the colonies through the year 1776 contains not a dozen or so items but over four hundred.

The idea of sovereignty current in the English speaking world of the 1760's was scarcely more than a century old. It had first emerged during the English Civil War, in the early 1640's, and had been established as a canon of Whig political thought in the Revolution of 1688.

The most powerful presentations were based on legal precedents, especially Calvin's Case (1608), which, it was claimed, proved on the authority of Coke and Bacon that subjects of the King are by no means necessarily subjects of Parliament.

In no obvious sense was the American Revolution undertaken as a social revolution.

In effect the people were present through their representatives, and were themselves, step by step and point by point, acting in the conduct of public affairs. No longer merely an ultimate check on government, they were in some sense the government.

The categories within which the colonists thought about the social foundations of politics were inheritances from classical antiquity, reshaped by seventeenth century English thought.

Instantly available without continuous presence is probably the best role a mother can play.

The wielders of power did not speak for it, nor did they naturally serve it. Their interest was to use and develop power, no less natural and necessary than liberty but more dangerous.

Whatever deficiencies the leaders of the American Revolution may have had, reticence, fortunately, was not one of them.

At first the relevance of chattel slavery to libertarian ideals was noted only in individual passages of isolated pamphlets.

The ideas that the colonists put forward, rather than creating a new condition of fact, expressed one that has long existed they articulated and in so doing generalized, systematized, gave moral sanction to what had emerged haphazardly, incompletely and insensibly, from the chaotic factionalism of colonial politics.

The fact that the ministerial conspiracy against liberty had risen from corruption was of the utmost importance to the colonists.

It was an elevating, transforming vision: a new, fresh, vigorous, and above all morally regenerate people rising from the obscurity to defend the battlements of liberty and then in triumph standing forth, heartening and sustaining the cause of freedom everywhere.