A History of the Episcopal Church (Third Revised Edition). Robert W. Prichard

lasted into the eighteenth century. See, for example, Nicholas Tyacke, ed., England’s Long Reformation: 1500–1800 (London: UCL Press, 1998).

3. For a sympathetic description of late medieval Catholicism in England, see Eamon Duffy, The Stripping of the Altars (1992). In contrast to such earlier authors as A. G. Dickens (The English Reformation, 1964) who suggested that much about late medieval Catholicism was superstitious and non-Biblical, Duffy has argued that “late medieval Catholicism exerted an enormously strong, diverse, and vigorous hold over the loyalty of the people up to the very moment of the Reformation,” and “traditional religion had about it no particular marks of exhaustion or decay.” See Duffy, The Stripping of the Altars (New Haven: Yale, 1992), 4; and A. G. Dickens, The English Reformation, 2d edition (University Park: The Pennsylvania State University Press, 1989), 25–45.

4. John Foxe, The Acts and Monuments of John Foxe, a new and complete edition, ed. Stephen Reed Cattley, 8 vols. (London: R. B. Seeley and W. Burnside, 1837), iv: 635. See also Marcus L. Loane, Masters of the English Reformation (London: The Church Book Room Press, 1954), 6.

5. Foxe, Acts, iv: 635.

6. The comfortable words first appeared in the English liturgy in the Order of Communion of 1548 and were included in editions of the Book of Common Prayer from 1549 on. The Episcopal Church retained the comfortable words in the rite I Holy Eucharist of 1979, but altered the introduction that had given words their name—“Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.” See Book of Common Prayer (1928), 76; and the Book of Common Prayer (1979), 332.

7. At the time of the coronation of Edward VI in 1547, the English used the term Protestant to apply to German Lutherans and Reformed Christians. By the end of the following century, however, the word Protestant was in general use in England as a generic term for non-Roman Catholic, non-Anabaptist western Christians. The Act of Settlement of 1700, for example, specified that the English monarch should be “in the Protestant Line for the Happiness of the Nation and the Security of our Religion.” Since the nineteenth century, however, many Episcopalians have avoided use of the adjective Protestant to describe their church, suggesting instead that Anglicanism occupies a middle ground between Roman Catholicism and Protestantism. While Protestant still remains part of the official corporate title of the Episcopal Church (the Protestant Episcopal Church in the United States of America), the General Convention of the Episcopal Church authorized the use of the shorter title (the Episcopal Church) in 1967 and 1976. For further information see Diarmaid MacCulloch, The Reformation: A History (New York: Penguin Books, 2003), xx, and Act of Settlement (1700 CHAPTER 2 12 and 13 Will 3), http://www.legislation.gov.uk/aep/Will3/12-13/2 (accessed February 11, 2014).

8. George MacLaren Brydon, Virginia’s Mother Church and the Political Conditions Under Which It Grew, 2 vols. (Richmond: Virginia Historical Society, 1947), 1:411–13.

9. M. Kelso, Jamestown: The Buried Truth (Charlottesville: University of Virginia Press, 2006), 78–79, 194–95.

10. Owanah Anderson, Jamestown Commitment: The Episcopal Church and the American Indian (Cincinnati: Forward Movement Publications, 1988), 16–18; and Louis B. Wright, ed., The Elizabethans’ America (London: Edward Arnold, 1965), 136.

11. William Crashaw quoted in Rebecca Anne Goetz, The Baptism of Early Virginia: How Christianity Created Race (Baltimore: Johns Hopkins University Press, 2012), 22.

12. Anderson, Jamestown Commitment, 18.

13. John Donne, The Sermons of John Donne, ed. George R. Potter and Evelyn M. Simpson, 10 vols. (Berkeley and Los Angeles: University of California Press, 1959), 4:280–81.

14. Norman Sykes, The Church of England and Non-Episcopal Churches in the Sixteenth and Seventeenth Centuries: an Essay towards and Historical Interpretation of the Anglican Tradition from Whitgift to Wake, Theology Occasional Papers, new series, no. 11 (London: SPCK, 1949), 4; John Frederick Woolverton, Colonial Anglicanism in North America (Detroit: Wayne State Press, 1984), 37.

15. Perry Miller, Errand into the Wilderness (New York: Harper & Row, 1956), 102.

16. In the Achievement of the Anglican Church, 1689–1800 William Gibson identified 1700 as the date when “university education … had become the most widespread training for Holy Orders” in the Church of England. See William Gibson, The Achievement of the Anglican Church, 1689–1800 (Lewiston, New York: the Edwin Mellen Press, 1995), 69. For a discussion of the education of colonial clergy in the seventeenth century see Woolverton, Colonial Anglicanism, 37.

17. Woolverton, Colonial Anglicanism, 48.

18. Goetz, Baptism of Early Virginia, 36.

19. Goetz, Baptism of Early Virginia, 37; Matthew M. Anger, “Spanish Martyrs for Virginia,” Seattle Catholic (August 30, 2003).

20. Richter, Before the Revolution, 100–107.

21. The food in exchange for subordination arrangement would be a staple of American Indian policy in the second half of the nineteenth century. For a description of the relationship of Native Americans and the early Jamestown colonists see Goetz, Baptism of Early Virginia, 37–41.

22. Wright, ed., Elizabethans’ America, 234.

23. Anderson, Jamestown Commitment, 16–18.

24. Richter, Before the Revolution, 125–26.

25. Rebecca Anne Goetz recounts three other marriages: Metoaka’s attendant (and possibly half-sister) Elizabeth, who married an Englishman from Bermuda; Keziah, the daughter of a Nansemond underchief, who married clergyman John Bass in 1638; and Mary Kittomaquund, the daughter of a Piscataway chief, who married Giles Brent in 1644. See Goetz, Baptism of Early Virginia, 66–70.

26. Richter, Before the Revolution, 116–17.