NOTE D, TO PAGE 192.

PUBLISHED WRITINGS OF REV. JOHN PENRY.

The following is believed to be nearly a complete list of Penry's published writings.

1. "A Treatise containing the Equity of an Humble Supplication which is to be exhibited unto her Gracious Majesty and this High Court of Parliament, in the behalf of the country of Wales, that some Order may be taken for the Preaching of the Gospel among those People. 1587."

2. "A View of some part of such Public Wants and Disorders as are in the service of God, within her Majesty's Country of Wales; with an Humble Petition to the High Court of Parliament for their speedy Redress. 1588."

3. "A Defence of that which hath been written in the Questions of the Ignorant Ministry and the Communicating with them. 1588."

4. "Exhortation unto the Governors and People of her Majesty's Country of Wales, to labor earnestly to have the Gospel planted among them. 1588."

5. "Dialogue; wherein is plainly laid open the Tyrannical Dealings of the Lords Bishops against God's Children. 1589."

6. "A Treatise; wherein is manifestly proved that Reformation, and those that sincerely favor the same, are unjustly charged to be Enemies to her Majesty and the State. 1590."

7. "The State of the Church of England."

8. "Petition of Peace."

9. His "Apology."

10. "Of Public Ministery."

11. "History of Corah, Dathan, and Abiram, applied to the Prelacy, Ministery, and Church-Assemblies of England. 1609." 12. "The Appellation of John Penry, unto the High Court of Parliament, from the vile and injurious dealing of the Archbishop of Canterbury and others his Colleagues of the High Commission: wherein the Complainant humbly submitting Himself and his Cause unto the determination of this Honorable Assembly, craveth nothing else but either release from trouble and persecution, or Just Trial: - [March 7] Anno Dom. 1589." 16mo, pp. 52.

13. Controversy with Dr. Some.

14. "Thesis Genevensium: or Propositions and Principles of Divinitie propounded and disputed in the Universitie of Geneva, by certain professors of divinitie there, under M. Theod. Beza, and M. Anth: Faius, professors of divinitie. Translated out of Latin into English. xxv. Edin. 1591, 4to."

15. Strype says, "there was yet another book which this liberal writer, Penry, threw out about the year 1589, and that was an answer to a sermon preached at Paul's, February 8th, 1588, by Dr. Bancroft."

To the above list may be added, sundry documents prepared by Penry while in prison, and subsequently published, though some of them were strictly private in their character. Among these

were:

16. Penry's Letter to his Wife, giving an account of his Arrest and first Examination. April 6th, 1593.

17. Letter to his Daughters. April 10th, 1593.

18. "Memorial to the Government, containing the Profession of his Allegiance, and the Articles of his Faith, submitted to the Justices. April 10, 1593."

19. "Letter to The Distressed Faithful Congregation of Christ in London, etc. April 24, 1593."

20. "Letter to the Right Honorable, my lord the Lord Burleigh, etc., with John Penry's Protestation before his death. May 23, 1593."

See Brook's Lives of the Puritans, vol. 11. p. 68; Waddington's Life of Penry, p. 41; Hanbury's Memorials, vol. 1. p. 72; Strype's Life of Whitgift, vol. 11. p. 48.

NOTE E, TO PAGE 215.

THE ARREST OF MR. JOHNSON'S CHURCH IN LONDON.

The exact date of the arrest of the body of Mr. Johnson's church is somewhat doubtful. Mr. Waddington places it on March 4th, 1592-3; but unfortunately does not give his authority. A petition addressed to the council, by the friends of the imprisoned church members, says, that there were "about three

score and twelve persons, men and women, young and old, lying in cold, and hunger, in irons; of which number they have taken, the Lord's day last past, being the third of the fourth month, 1592, about some fifty-six persons, hearing the word of God truly taught, praying and praising God, in the very place where the persecuted church and martyrs were enforced to use the same exercise in queen Mary's days.” — Hanbury, 1. 88–90. Now, if these petitioners computed time, as their acknowledged leaders, Barrowe, Greenwood, and Penry did, from January, (See Appendix, Note C), then the arrest of the church at Islington must have been on the third day of April, not the 4th of March; and if the year is given correctly (1592) the whole transaction related by Buck must have occurred in 1591; a year earlier than the time assigned in the text. This supposition would agree with the date given by Strype (Annals, iv. No. 61) to the petition of Bowman, Studley, Kniston, and Lee, the elders and deacons of the church, and several members of the same, from prison near this time - April, 1592. But, unfortunately, these dates do not harmonize with the date of Buck's examination, March 9th, 1592-3. If this latter date is correct, then Mr. Johnson's church was formed in September, 1592; if the other dates are correct, then in 1591.

The examination of George Johnson, preserved by Baker (MSS. Coll. vol. xv. p. 107, in Hanbury, 1. 87) goes to confirm Waddington's date, of March 4th, 159[2]-3. It reads thus: "2 Aprilis, 1593. The examination of George Johnson, late School Master in St. Nicholas Lane, London; born in Richmond, in the County of York, of the age of twenty-nine years, taken before Mr. Dr. Cesar, Mr. Dr. Goodman, Dean of Westminster, Mr. Dale, and Mr. Barnes, Commissioners, etc., who refuseth to take an oath, but saith, first, That he hath been a prisoner in the Fleet a month; committed by the High Commissioners for Ecclesiastical Causes, viz. by the Bishop of London and others, for being taken in an Assembly of people, in a wood beyond Islington. Item. That he was once before the Bishop of London examined; secondly, before Mr. Yonge [Young] and Mr. Ellis; and thirdly, before the Lord Chief Justice of England and the Lord Anderson. Item. Being demanded by whom he was drawn into his opinions? saith he was drawn thereto by the Word of God, and by hearing of Mr. Egerton preach, at his sermons. Item. Being asked what they intended if they had drawn themselves to a greater number?

saith, but only to walk in the Ordinance of God, according to his word."

According to this deposition, George Johnson, who we know was a member of this congregation of which Francis was pastor, was arrested in the same assembly at Islington, a month before April 2nd, 1593. And what Francis Johnson says to Lord Burleigh in a letter dated Jan. 18, 1593-94, after he had been in prison fourteen months, agrees very well with this supposition. He says, "that his brother George had been confined eleven months in the Clink." Brook, 11. 99; Strype's Ann., IV. No. 91. If Francis was arrested on the 5th of December, 1592, and George, with the church, was arrested at Islington on the 4th of March, 1592-3, then George would have been a prisoner eleven months, lacking a single day, when Francis had been fourteen months in prison. This agrees, too, with John Johnson's statement, the father of Francis and George, made July 1st, 1594 that Francis had been in prison "a year and a half," and George, "sixteen months.". Hidden Church, 122.

NOTE F, TO PAGE 232.

ANTAGONISM OF THE PURITANS AND THE SEPARATISTS.

The reader of this history must have remarked, that "Puritan" and "Separatist" were by no means convertible terms; that in point of fact, they very often indicated hostile parties, pitted against each other in bitter controversies. And the inquiry may have arisen - How is this? Were not the Separatists all Puritans? Were they not all earnest for a purer state of the church? Why then this antagonism between men of like faith?

The term "Puritan ” was originally applied to all in the church of England who desired further reformation - a greater conformity of church government and worship to primitive and apostolic usages. But after awhile the term became restricted in its application, to those who retained their respect for the church of England, and their connection with it, notwithstanding its acknowledged corruptions; in distinction from those who had been brought to abandon both their respect for that church and their

connection with it, under the conviction that it was hopelessly corrupt, and could never be reformed.

The Separatists, then, were indeed all Puritans, and of the most thorough and uncompromising kind. They were the very essence

the oil of Puritanism. But the Puritans were by no means all Separatists; though they agreed with them in doctrinal faith, being all thoroughly Calvinistic in their faith; and in the necessity of further purification of the church of England, in order to make it conform to the spirit of the Christian system.

Thus far these reformers agreed, perfectly. And for a while they agreed on the proper measures for securing the desired reformation; viz.: by appeals to Church and State authorities, by preaching and publishing, and by reforming their own lives and practices as far as possible. But when, one after the other, these reformatory measures were found to be utterly ineffectual, and the rulers of the establishment grew more and more tenacious of the semi-popish usages, orders and discipline of the church of England, the more zealous of the old puritans broke away from the body of their brethren, separated themselves from the church of England, and organized independent churches, and accepted the name of Separatists. This separation, of course, mado a grand division in the old puritan party. But it was not the only division; for the remaining puritans soon became distinguished into conforming and non-conforming puritans. While they both professed a desire for further reformation, a portion of them submitted to the rites and orders and ceremonies of the church, as things enjoined by lawful authority, so far at least as to retain their standing in the church unimpaired, and received the title of Conformists, and conforming puritans. The more sturdy and decided puritans, though they still clung to the church, and regarded voluntary separation as a heinous sin, yet refused to conform to the offensive and antichristian rites and ceremonies of the church ; others earned the title of Nonconformists, or nonconforming puritans. Thus Baylie, a contemporary writer, says: The Unconformists did always zealously plead against the corruptions of that church, but never against the truth of her being, or the comfort of her communion. When by the force of persecution they were driven out, then they did flee. Of their own accord they did never separate, but were ever most glad to live and die in her bosom, willing to partake of her worship and sacraments, where.