trines of faith; he bente his force against the holy disipline, and outward regimente of the kingdom of christ, by which those holy doctrines should be conserved, and true pietie maintained amongest the saints, and people of God.

Mr. Foxe recordeth, how that besides those worthy martires and conffessors which were burned in queene Marys days and otherwise tormented,1 many (both studients, and others) fled out of the land, to the number of 800. And became severall congregations. At Wesell, Frankford, Bassill, Emden, Markpurge, Strausborugh, and Geneva, &c. Amongst whom (but especialy those at Frankford) begane that bitter warr of contention and persecution about the ceremonies, and servise-booke, and other popish and antichristian stuffe, the plague of England to this day, which are like the highplases in Israell, which the prophets cried out against, and were their ruine; [3] Which the better parte sought, (according to the puritie of the gospell,) to roote out, and utterly to abandon. And the other parte (under veiled pretences) for their ouwn ends, and advancments, sought as stifly, to continue, maintaine, and defend. As appeareth by the discourse therof published in printe, Anno: 1575. (a booke that deserves better to be knowne, and considred.)2 1 Acts and Mon[uments of the Christian Church]: pag. 1587. editi: 2.- BRADFORD. 2 A Brieff Discours off the Troubles begonne at Franckford in Germany Anno Domini 1554. Aboute the Booke off off Common Prayer and Ceremonies, and continued by the Englishe men theyre, to thende off Q. Maries Raigne. The work was compiled by William Whittingham (1524?-1579), one of the exiles in Queen Mary's time, whose intention of making Frankfort the ecclesiastical centre for the English exiles on the Continent was frustrated by differences arising on the use of Edward VI.'s second prayer book without material change, and its revision in the line of Calvinism. Dexter conjectured that the book was printed at Zürich, but Pollard (Dictionary of National Biography, LXI. 151) says, “probably at Geneva, and in the same type as Cartwright's tracts." One known copy bears the date MDLXXIV, but others, 1575. It was reprinted in London in 1642; in The Phoenix, 11. 44, in 1708; again in separate form in 1846, with an introduction by J. Petheram, who used information supplied by Thomas McCrie; in John Knox's Works (Bannatyne Club), Iv. 1855, and in 1907, by Edward Arber. Pollard states that it is the only full account of the struggle extant, but its value is impaired by its polemical object. A copy of the edition of 1642 is in the Prince Library, deposited in the Public Library, Boston.

The one side laboured to have the right worship of God, and discipline of christ, established in the church, according to the simplisitie of the Gospell; without the mixture of mens inventions. And to have and to be ruled by the laws of Gods word; dispensed in those offices, and by those officers of pastors, Teachers, and Elders, &c., according to the Scriptures.1 The other partie, (though under many colours, and pretences) endevored to have the Episcopal dignitie (affter the popish maner) with their large power, and jurisdiction, still retained; with all those courts, cannons, and ceremonies, togeather with all shuch livings, revenues, and subordinate officers, with other shuch means, as formerly upheld their antichristian greatnes. And enabled them with lordly, and tyranous power to persecute the poore servants of God. This contention was so great, as neither the honour of God, the commone persecution, nor the mediation of Mr. Calvin, and other worthies of the Lord, in those places, could prevaile with those thus Episcopally minded, but they proceeded by all means to disturbe the peace of this poor persecuted church. Even so farr as to charge (very unjustly, and ungodlily; yet prelate-like) some of their cheefe opposers, with rebellion, and high treason against the Emperour, and other shuch crimes. And this contention dyed not with queene Mary; nor was left beyonde the seas, but at her death these people returning into England under gracious queene Elizabeth,2 many of them being

1 The Separatists in England claimed that a church, or congregation, should have the right to select its own pastor, elder, and other officers recognized by the Scriptures, and not be obliged to accept them on the nomination of a bishop, whether acting for pope or king. They accepted Calvin's rule, that those who are to exercise any public function in the church, should be chosen by common voices. The keys, by which were meant government and ecclesiastical power, belonged to the whole church, who alone could choose, ordain, confirm, or even depose its own officers, receive the worthy and excommunicate the guilty, when need required. "It is not only an injury and damage for any to deprive them of this their right and libertie; but that it was no lese than sacriledge and tyranus usurpation in the lordly hierarchie so to doe." Bradford, Third Conference.

2 Queen Mary died November 17, 1558, and Elizabeth was declared her successor before noon of that day. The return of exiles followed promptly.

preferred to bishopriks, and other promotions, according to their aimes and desires. That inveterate hatered against the holy discipline of christ in his church hath continued to this day. In somuch that for fear [4] it should preveile, all plotts, and devices have been used to keepe it out, incensing the queene, and state against it as dangerous for the common wealth; And that it was most needfull that the fundamentall poynts of Religion should be preached in those ignorante, and superstitious times;1 And to wine the weake

In 1597 some of the Queen's "faithful Subjects falsly called Brownistes" petitioned for permission to settle in Canada. They described themselves as "nowe lyving many of us in other Countries as mene exiles her highnes Domynions and the rest which remaine within her Graces land greatlie distressed

throughe imprisonment and other great troubles sus- Role of Browne

tained onlie for some matters of conscience," and

wished to go to Canada where "we may not onlie worshippe god as wee are in conscience perswaded by his word, but also doe unto her Majestie, and our Country great good service, and in tyme also greatlie annoy that bloodie and persecuting Spaniard about the Baye of Mexico." In March of that year some merchants designed to form a settlement for fishing in the St. Lawrence, and obtained leave from the Privy Council to "take divers persons whose minds are continually in an ecclesiastical ferment," bonds to be given that they never should return unless willing to conform. Register of Privy Council, March 25, 1597. Three London merchants, Charles Leigh and Abraham and Steven Van Herwick, sent out two vessels to make a settlement upon the island of Rainea, one of the Magdalen Islands, in the Gulf of St. Lawrence. Francis Johnson and Daniel Studley were assigned to the Hopewell, and George Johnson and John Clark to the Chancewell, all of whom answered to the description of troublesome non-conformists. The voyage of Leigh is described in Hakluyt, Principall Navigations, III. 195. (Reprinted by the Hakluyt Society, extra series, vIII. 166.) See Mass. Hist. Soc. Proceedings, x. 393; N. E. Hist. Gen. Reg. x111. 259. The Chancewell was wrecked, and the four exiles, after landing in England, went to Holland and joined their brethren in a congregation. These first refugees of the Separation, followers for the most part of Barrowe, formed the first or Auncient Church at Amsterdam. The name Canada was at this time usually applied to a district lying along the St. Lawrence, near the Saguenay. The northern region was all called New France, and to the south lay Norumbega, covering lower New England.

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1 Into the controversies that continued through the reign of Elizabeth over church government it will not be necessary to go deeply. The publication in 1565, without

and ignorante they might retaine divers harmles ceremoneis, and though it were to be wished that diverse things were reformed, yet this was not a season for it. And many the like to stop the mouthes the Queen's open approval, of Matthew Parker's Advertisements, precipitated an unexpectedly fierce discussion upon the due order of prayers and the priestly apparel enjoined by that compilation of enactments. The cope, the surplice, and the square cap were rejected by the Puritans, who extended their dislike to painted windows, cer

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tain signs with the hand, and other superstitious monuments. Parker de

sired to enforce uniformity, and in this desire he had the authority of the Queen. Upon Parker's death in 1575 his successor, Edmund Grindal, in whom existed a sincere desire to conciliate the Puritans, refused to follow the somewhat fickle desires of Elizabeth, now courting catholicism, and he could accomplish little towards lightening the demands of an enforced uniformity in church offices. Yet his known views against severe measures brought him into disfavor with his royal mistress, who welcomed the opportunity given by Grindal's death in 1583 to place the see of Canterbury into the keeping of John Whitgift, a devoted defender of the Episcopal form of church government and a believer in the Anglican ritual. To him Elizabeth gave a free hand in church matters, and he willingly took up the question of full conformity and uniformity with an energy that caused the Puritans to suffer. He greatly

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of the more godly. To bring them one [over] to yeeld to one ceremonei after another; and one corruption after another; by these wyles begyleing some, and corrupting others till at length they begane to persecute all the zealous proffessors in the land (though they knew little what this discipline mente) both by word, and deed, if they would not submitte to their ceremonies, and become slaves to them, and their popish trash, which have no ground in the word of God, but are relikes of that man of sine. And the more the light of the gospell grew, the more they urged their subscriptions to increased the powers of the Court of High Commission, prohibited unlicensed preaching, framed questions for testing the sincerity of adherence in the clergy to the thirtynine articles and the Book of Common Prayer, and sought in many ways to introduce a procedure that would discover and punish the non-conforming element in the churches. His measures led to much protest, and called out from Burghley the comment that some of them, and especially the oath ex officio, by which a minister became evidence against himself, "too much savoured of the Romish inquisition," rather a device to seek for offenders than to reform any. The printing press was placed under restrictions, every manuscript being first submitted to the archbishop or the bishop of London for his perusal and approval. Attacked in the "Martin Marprelate❞ tracts; he redoubled his efforts to weed out opposition to his orders, and resorted to extreme measures of persecution, under which many were driven to Holland. He survived Elizabeth, and took a prominent part in the Conference of Hampton Court under James, but died one month after that event. Against him the Puritans and their historians have levelled their severest criticisms, and it was under his rule that the persecution described by Bradford occurred. Outside of Holland, the idea of toleration did not exist in Whitgift's day. See p. 25, infra. The affairs of church and state, inseparable as they were, lay in a critical posture, and assaults upon the church, whether by Roman catholics or non-conformists, he regarded as assaults upon the state. Those who set aside ritual or ceremony as established by law were rebels and traitors, and he dealt with them accordingly. In his eyes the cruelty and suffering resulting from his acts were more than compensated by increased strength through homogeneity in the church to resist attack. Having eliminated Rome's priests, it only remained to reduce the somewhat restive protestant clergy at least to a passive or an outward conformity. The six bishops, whose signatures are reproduced, were: Matthew Parker (1504-1575), archbishop of Canterbury; Edmund Grindal (1519?-1583), then bishop of London; Robert Horne (1519?-1580), bishop of Winchester; Richard Cox (1500-1581), bishop of Ely; John Jewel (1522-1571), bishop of Salisbury; and John Whitgift (1530?-1604), archbishop of Canterbury.