PETITIONS AND MEMORIALS.

The Presbyterians having thus obtained in the Directory a detailed scheme of Church-government, and having come to an understanding among themselves of the chief points to be sought in Church-government Reform, proceeded to give expression to their wishes in various practical ways. They began to put in operation a number of the usages on which they had determined, and did not shrink from memorializing the Queen on the subject. As an example of such petitions, we may cite the one from Norfolk, in 1583—a document purporting to be signed by one hundred and seventy-five of her Majesty's "loving subjects," and to speak in the name of "infinite more in this shire of Norfolk." It is entitled "THE SUPPLICATION OF THE NORWICH MEN TO THE QUEEN'S MAJESTY, ANNO, 1583," and among other things says:

"We crave that, as your Highness, by the favour of God, has been the author of removing the doctrine of Antichrist, .. so it might seem good to your Highness to fulfil up your happy work by removing the government of Antichrist also, with all his Archbishops,” etc., .." by planting that holy eldership (the very sinew of Christ's Church) so plainly described in God's Word, . . . by removing the dumb ministry, . . . and by placing such as the Word of the Lord shapeth out, which may not be chosen by corrupt patrons, ..but by the flock whose souls pertain to the Minister's charge, so that the judgment of the said flock in their choice, be examined by a Synod of lawful Ministers."

The Queen soon showed what she thought of this and similar proposals by the elevation to the Primacy of Whitgift, the

the Second and much the longer part, which is printed in common type, is "The Synodical Discipline gathered out of the Synods, and use of the Churches which have restored it"; and this is put on a different footing. For they are careful to say that," in so far as it is not expressly Confirmed by Authority of the Holy Scripture, but is applied to the use and times of the Churches, according to the Analogy and General Rules of the same Scripture" it "may be changed in such things as belong not to the Essence of the Discipline, as the diverse states of the Church may require." The form of subscription appended to the Book of Discipline, begins as follows:

"The Brethren of the Conference of N-, whose names are here underwritten, have subscribed this Discipline after this manner," and ends thus, "In the meantime we promise to observe it, so far as it may be lawful for us so to do, by the Public Laws of this Kingdom, and by the Peace of our Church."

Second Parte of a Register, p. 321 in Williams's Library MSS.

sworn foe of all Presbyterianizing measures; and by the instructions she at once allowed him to issue against them with a vehemence and violence such as the Church had not witnessed since the Marian persecutions, and which have rendered the year of his elevation, 1583, sufficiently and painfully notorious.

But before noticing these repressive measures, we must turn aside and look at the Establishment of Presbyterianism in the Channel Islands with Elizabeth's own sanction; under circumstances she could not resist.

APPENDIX.

PRESBYTERIANISM ESTABLISHED UNDER ELIZABETH IN JERSEY AND GUERNSEY, 1576.1

PRESBYTERIAN policy and worship were formally set up and sanctioned by Queen Elizabeth in 1576, as the Established Church order for Jersey and Guernsey; and there a completely equipped Presbyterian Church continued to flourish for half a century, till 1625. This she was constrained to admit on account of the peculiar history of the Reformation in the Islands. Politically attached to England through the Norman Conquest, these Isles de la Manche, being connected geographically and by language with France, received their Protestantism from French refugee Huguenots or Genevan pastors; and this was of course a determining element in their ecclesiastical fortunes.

The general history of these Norman Islands is of no small interest and suggestiveness. Touching and mingling with that of England, their political fortune is yet a sort of eddy by itself, like their own Archipelago, with its four distinct groups of islets in the wide bay of St. Michael. The islanders, being of Norman blood, were ever mindful that it was their own Norman William and his followers who had conquered England; and when Normandy went with France, their own little portion of it still adhering to the English Crown, obtained thereby unusual rights and privileges. Their efforts to establish and perpetuate these rights were at last successful; and the long and arduous struggle for a system of home rule, maintained with tenacity of purpose and a jealousy of interference, commands our respect and wins our sympathy. That a people only a few thousands in number should have been able so to

1 Chief authorities will appear as we proceed, but I am principally indebted to an Article on the Huguenot Reformation in the Norman Isles, in the London Quarterly Review for July, 1885.

retain their own tongue, and even develop their native parliament and other free institutions, keeping their little wheel at work within the greater one of the British Constitution, is a phenomenon well worthy of study and regard. Doubtless the distance of these islands from England, their proximity to the French coast, and their use of a tongue that was the court language and diplomatic speech of Europe, contributed greatly to so notable a result. Ecclesiastical life was powerfully influenced by these same causes. Originally Christianized from France, and in later ages constituting a portion of the diocese of Coutances, in Normandy, they derived their Bible, their literature, their preachers, and their reformed principles from French Protestantism. Normandy was an early seat and stronghold of the new doctrines; and so far back as 1528 Rouen witnessed the martyrdom of one Gospel-preacher, and Caen of another in 1531. The Norman Archipelago therefore, with its French tongue and its foreign English jurisdiction, became a convenient retreat for persecuted refugees; and the ecclesiastical confiscations and changes introduced by Henry VIII., succeeded as these were by the strong Protestantism of Edward VI., lent additional security to the young movement and its supporters. Among the first recorded tokens of Protestant influence, at least of an official kind, was the resolution adopted by the Royal Court of Jersey, and entered on its minutes in 1548, to provide for the maintenance of Maistre MARTIN LANGLOIS and Maistre THOMAS JOHANNE, French refugee ministers, who were "to preach the Word of God to the people purely and faithfully, according to the text of the Gospel." When we learn that the Duke of Somerset was that year Governor of Jersey, we are not surprised at the countenance and support afforded to these Huguenot preachers; nor at the very parish priests (who sat ex officio in the State's Council) feeling constrained to contribute personally towards their salary; nor at the Curé or Rector of St. Saviour's being deprived of his living because he would not renounce Popery; nor at discipline being exercised on others of the clergy for various faults of incompetency and evil life. Genevan or French forms of service and discipline were coming into use; the struggle in some cases

was waxing hot, even to the extent of open strife; and the civil authorities were feeling the pressure and discomfort of it. In these circumstances, Sir Hugh Pawlet was sent over, in the fourth year of Edward VI., as Royal Commissioner, to make inquiry. His reports to the King described the islands as having been won to the Reformed doctrines, and ripe for Protestant service. It was resolved, therefore, to have the Prayer Book (which had just been issued in its first edition) translated into French for the use of the islanders; and it was duly sent over with the following order of the King in Council, bearing date 15th April, 1550:

"Wee have been informed at good length of your conformity, as well in all other things wherein the said Sir Hugh hath had conference with you, touching his Commission, as alsoe in your earnest following and embracing his Majesty's laws and proceedings, in the order of Divine Service and Ministration of the Sacraments; for the which we give to you on the behalfe of his Majestie heartilie thanks, praying you as you have well begun and proceeded, to continue in the same; and with all due reverence, devotion, quiet obedience and unitie among you, to observe and use the Service and other orders appertaininge to the same and to the ministration of the Sacraments, set forth in the book sent you presentlye."

This mildly expressed edict, with the Service Book accompanying it, was welcome enough to the semi-Protestant curés, who were retained in their livings on condition of complying with the new order of things. But the Book was far too full yet of Popish leaven to be acceptable to the Reformed preachers and congregations, whose influence was now greatly reinforced by the addition of zealous labourers about whom little more unfortunately is known than their preaching-gifts and their names, MARTIN, MARET, MOULIN, GERIN, and BAPTISTE. Sir Hugh Pawlet, who had now become Governor of Jersey, saw how much the Reformation movement depended on such men, and how impolitic it would be to force upon them the Anglican Liturgy, which they would not use. They were therefore indulged in their own Presbyterian worship and discipline, while the work of removing altars, crucifixes, and other popish relics was briskly going forward. Nor was the Royal Court of Jersey wanting in its support of this more advanced movement. By