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.
27. The Oxford English Dictionary notes the use of “Episcopal Party” in a 1651 work by Richard Baxter (1615–91). Eight years later, Edward Stillingfleet identified the three major English church parties in his Irenicum as “congregational men,” “presbyterians,” and “episcopal men.” This history has followed this seventeenth century usage for two reasons: (1) it is a more neutral term than the Orthodox label used by Archbishop William Laud or the Anglican designation popular since the middle of the nineteenth century (Laud distinguished his orthodoxy from the heterodoxy of the puritans. The use of Anglican can mislead readers into believing that pre-Restoration puritans were not members of the Church of England.); (2) episcopal would be the word that American Anglicans adopted for their church after the American Revolution.
28. David Hackett Fischer, Albion’s Seed: Four British Folkways in America (New York: Oxford University Press, 1989), 233. Brydon, Virginia’s Mother Church, 1:25.
29. Brydon, Virginia’s Mother Church, 1:87–88.
30. Borden W. Painter, “The Anglican Vestry in Colonial America,” (Ph.D. diss., Yale University, 1965), 12.
31. G. R. Elton, The Tudor Constitution: Documents and Commentary, 2d ed. (Cambridge: Cambridge University Press, 1982), 445, 450–51; Lee W. Gibbs, “Life of Hooker” in A Companion to Richard Hooker, ed. Torrance Kirby, (Leiden, the Netherlands: Koninklijke Brill NJ, 2008), 11.
32. Painter, “Anglican Vestry,” 56.
33. The English still follow the patronage system. In much of the remainder of the Anglican world, the bishop meets with a committee that includes parish representation in order to choose a rector. In the United States, however, there is one remainder of the patronage system. In many dioceses, the bishop retains the right to appoint the vicars of missions.
34. English clergy would retain the right of tenure until it was abridged in the early 21st century by the passage of “the Clergy Discipline Measure” (2003, No. 3) and “the Ecclesiastical Offices (Terms of Service) Measure” (2009, No. 1).
35. Painter, “Anglican Vestry,” 61–71.
36. Robert McCrum et al., The Story of English (New York: Elisabeth Sifton Books, Viking, 1986), 116.
37. Woolverton, Colonial Anglicanism, 27.
38. Richter, Before the Revolution, 116–17, 208–9.
39. The idea that confirmation is a separate sacrament that is required prior to reception of communion is an idea that dates to the 13th century or earlier. Roman Catholics continued the expectation of confirmation prior to reception of communion until about 1910, when they created a separate rite of first communion. Episcopalians dropped the expectation of confirmation as a prerequisite for communion in the 1970s.
40. Robert Currie, Alan Gilbert, and Lee Horsley, Churches and Churchgoers: Patterns of Church
