In the year 1621, James I granted to Sir William Alexander, Count of Sterling, certain territory, which under the name of Nova Scotia was intended to comprise the present provinces of Nova Scotia, New Brunswick, the islands of St. John and Cape Breton, and the whole of Gaspesia. Charles I granted to Sir William Alexander in the year 1625 another charter, which revoked the one of 1621.
It is evident that the king of England and the king of France had each given charters covering about the same extent of territory, and it is therefore easy to understand that tedious correspondence of a complicated nature thereby arose between the two countries. The treaty of St. Germain-en-Laye did not determine the question of the boundaries of the territory, and each power reserved its rights in this respect.
The inhabitants of Quebec at this time were in a state of suspense, for they had no knowledge of the progress made with the negotiations between the two countries. They had no reason to complain of the English, however, who treated them well, but the Huguenots, their own countrymen, who seemed prepared to serve under the English flag, were, as usual, troublesome and fanatical on religious questions. The settlers were so much distressed at not having the benefit of the ministration of a priest of their church, that they had resolved to leave the country at the earliest opportunity.
The Lutheran minister, who had decided to remain at Quebec with Kirke's men, had much to suffer. His advice was not accepted by his own people, and he was, moreover, kept in prison for a period of six months under the pretext of inciting the soldiers of the garrison to rebellion. All these disagreements rendered the condition of the Catholics almost unendurable.
On July 13th, 1632, a white flag was seen floating from a vessel which was entering the harbour of Quebec. The inhabitants were rejoiced, and when they were able to hear mass in the house of Madame Hébert, their happiness was complete. It was three years since they had enjoyed this privilege. One girl had been born in the interval, to the wife of Guillaume Couillard. But no death had been recorded, except the murder of an Iroquois prisoner by a Montagnais while in a state of intoxication.
The Jesuits who had arrived at the same time as Emery de Caën, took charge of the Quebec mission. In the year 1627, the Récollets, seeing that their mission had not apparently produced the results that they desired, and that they were also reduced to great distress, resolved to abandon New France for a country less ungrateful. We have seen that after the capitulation, the Récollets left with the greater number of the French for their motherland, but when they heard that Canada had been restored to France, they made preparations to resume their labours. Their superiors offered no objection, but the chief directors of the Hundred Associates, thinking the establishment of two different religious orders in the country, which as yet had no bishop, would create jealousies, determined to refuse the services of the Récollets.
Jean de Lauzon, intendant of the company for Canadian affairs, made a formal protest, and thus these noble missionaries were forced to abandon their work in Canada. The Récollets were much disappointed, but Father Le Caron, the first apostle to the Huron tribes, was so distressed at the news that he was taken ill and died on March 29th, 1632, some days before the departure of Emery de Caën for Quebec. He had brought some manuscripts from Canada, which were accidently burnt in Normandy. This man was perhaps the purest example of all the Récollets in Canada. Others had a more illustrious name, but none gave greater proof of devotedness and courage in their dealings with the Indians, and especially the Hurons. He was generally regarded as a saint.