TRANSCRIBER’S NOTE
Italic text is denoted by _underscores_.
Footnote anchors are denoted by [number], and the footnotes have been
placed at the end of the book.
Some minor changes to the text are noted at the end of the book.
THE
PILGRIM FATHERS
OF
NEW ENGLAND:
A HISTORY.
BY W. CARLOS MARTYN,
AUTHOR OF THE LIFE AND TIMES OF JOHN MILTON, A HISTORY
OF THE ENGLISH PURITANS, ETC.
“What sought they there, whose steps were on the dust
Of the old forest lords? Not summer skies,
Nor genial zephyrs, nor the amenities
Of golden spoils. Their strength was in the trust
That breasts all billows of the abyss of time,
The ROCK OF AGES, and its hopes sublime.”
AMERICAN SOUVENIR.
PUBLISHED BY THE
AMERICAN TRACT SOCIETY,
150 NASSAU-STREET, NEW YORK.
Entered according to Act of Congress, in the year 1867, by the
AMERICAN TRACT SOCIETY, in the Clerk’s Office of the District Court
of the United States for the Southern District of New York.
PREFACE.
Lord Bacon assigns the highest meed of earthly fame to the builders
of states, _conditores imperiorum_. The Pilgrim Fathers were members
of that guild, and their story belongs to the heroic age of America.
“No other state,” remarks Stoughton, “can boast of such an origin,
and adorn its earliest annals with a tale as true as it is beautiful,
as authentic as it is sublime.”
But aside from the honor which attends the Forefathers as the
founders of empire, they march down the ages crowned with richer
and more fragrant laurels; for they built not for themselves or for
posterity alone, in imitation of Romulus, and Cyrus, and Cæsar, and
Ottoman; they planted also for justice and for God.
Therefore they are the rightful heirs of the benedictions of mankind;
while to Americans they are doubly precious as “the parents of
one-third of the whole white population of the Republic.”
Of course, the career of the Pilgrim Fathers has been often painted:
but the interest of the story is inexhaustible, and its thrilling
incidents exhibit the wisdom, the benevolence, the faithfulness of
God in so many glorious and delightful aspects, and are so replete
with facts whose inevitable tendency is to inflame the love,
strengthen the faith, and awaken the wondering gratitude of the human
heart, that it is impossible to wear the “twice-told tale” threadbare
by repetition. Besides, a thoughtful scholar, who has himself laid
his garland of everlasting upon the altar of the Pilgrims, has
reminded us that, “however well history may have been written,
it is desirable that it should be re-written from time to time by
those who look from an advanced position, giving in every age to the
peculiar and marked developments of the past, a simple, compact, and
picturesque representation.”
This sketch runs back to the cradle of Puritanism; summarily
rehearses the causes of which it was begotten; accompanies the
Pilgrim Fathers across the channel, and depicts the salient features
of their residence in Holland, and the reasons which pushed them to
further removal; sails with them in the “Mayflower” over the stormy
winter sea; recites in some detail, the incidents which accompanied
the settlement at Plymouth and the kindred colonies throughout New
England; and closes in the sunshine of that league between the New
England colonies which was the prophecy of the Republic, and the
crowning glory of those who are distinctively called the _Pilgrim
Fathers_.
The volume has been carefully written, and it is fortified by copious
marginal notes and citations from a wide range of authoritative
authors, from the humblest diarist to the most pretentious compiler
who struts in the rustling satin of history.
This is “a round unvarnished tale,” and aims at fairness of
statement, not copying that dealer in history whom Lucian derides
for always styling the captain of his own party an Achilles, and
the leader of the opposition a Thersites. Nor does it enter the
“debateable ground” of sectarian polity; but avoiding alike the
Scylla of indiscriminate encomium, and the Charybdis of controversy,
it merely reproduces the broad and unquestioned facts of an
emigration whose purpose and whose result was to
“Win the wilderness for God.”
NEW YORK, January, 1867.
CONTENTS.
CHAPTER I.
Spiritual Forces and the Motors of Materialism—English
Puritanism—Its Conflicts with the Dramatic Religion of the
Popes—Aspiration—The Modern Era—The Recast Ecclesiasticism—Two
Parties in the New-modelled English Church—The Puritans—The
Conformists—The Error of the Church-and-state Reformers—The Epic
of our Saxon Annals—Britain, emancipated from the Pope, hugs the
_Popedom_—Persecution—The Separatists—Their Disappointment—The
Separatists of the North of England—Division in the Protestant
World—The Philosophy of Luther—Calvin’s _Rationale_—The Separatists
adhere to Calvin—The Raid for Exact Conformity—The PILGRIM
FATHERS prepare to quit the Island—Pilgrim Traits—Obstacles—The
Attempted Exodus—Treachery—The Pilgrims “rifled by the Catchpole
Officers”—Imprisonment—The Second Attempt—The Rendezvous—A Midnight
Scene by the Sea-shore—Arrival of the Ship—The Stranded Barque—The
Captain’s Alarm—The Ship sails—The Deserted Dear Ones on Shore—A
Woful Picture—Captured—The Storm—Holland at last—Reunion
PAGE 17
CHAPTER II.
The Quays of Amsterdam—Quaint Aspect of the City—Its History—The
Pilgrims and the Dutch Burghers—Strange Characteristics of Dutch
Social Life—The Pilgrims go to Work—Their Employments—The Removal
to Leyden—Reason of the Change of Residence—Leyden—Its Thrilling
Story—The Exiles “raise a Competent and Decent Living”—They “enjoy
much Sweet Society and Spiritual Comfort together in the Ways of
God”—John Robinson—Elder Brewster—The Pilgrims grow in Knowledge
and Gifts—Their Discipline—Robinson’s Wisdom—The Exiles win the
Cordial Love and Respect of the Dutch—An Illustration—Testimony of
the Leyden Magistrates—The Controversy—Robinson and Episcopius—The
Debate—“Famous Victory” of the English Divine—Reformed Churches
of the Continent—Catholicity of the Pilgrims—Their Bias towards
Religious Democracy—_Peregrini Deo curæ_ 37
CHAPTER III.
Many Circumstances conspire to render the Exiles anxious and uneasy
in Holland—They “know that They are but Pilgrims”—The Projected
Removal from the Low Countries—Their “Weighty Reasons”—A Grand Germ
of Thought—The New World—Career of Maritime Discovery—The Pilgrim
Council—The Debate—The Argument of the Doubters—The Apostles of the
Future—Ho, for America—The Decision 52
CHAPTER IV.
Pilgrim Prayers—“Where shall we plant our Colony”—“Large Offers”
of the Dutch—Determine to settle in “the most Northern Part of
Virginia”—The two English Emigration Companies—The Envoys—Their
Return—The Letter of Robinson and Brewster—The Virginia Company
and King James—Two Questions—The “Formal Promise of Neglect”—The
“Merchant-adventurers”-Terms of the Compact—Republicanism of
the Pilgrims—Robinson’s Sermon—Who shall sail with the “Forlorn
Hope?”—The Past—Robinson’s Farewell—The “Speedwell” and the
“Mayflower”—“Good-by, Leyden”—“Adieu, Friends”—The “Yo hoy” of the
Seamen 61
CHAPTER V.
At Southampton—The Abortive Departure—The Number of _Voyageurs_
“winnowed”—Final Embarkation—The “Floating Village”—On the
Atlantic—Opening of Robinson’s Letter of Advice—The Seaborn
Government—All Hail, Democracy!—Carver elected Governor—The
Pilgrims propose to land—The Captain’s Mistake—Geography of the
Wilderness—The Unseaworthy Shallop—The Sixteen Scouts—Miles
Standish—On Shore—First Drink of New England Water—The Mysterious
Mound—The Hidden Corn—Pilgrim Conscientiousness—Return of the
Explorers—In the Shallop—The Dawn of Winter—Renewed Search for a
Landing Spot—First Encounter with the Indians—“_Woath wach haha
hach woach_”—The Breakers—First Christian Sabbath in the New
World—PLYMOUTH ROCK 77
CHAPTER VI.
The Pilgrims decide to settle at Plymouth—The Landing—The First
Law—The Pioneers at Work—Plan of the Town—The Weather—Satisfaction
of the Pilgrims with the Site of their Colony—The Journal—Pilgrim
Traits—A Page from Cotton Mather—The Frenchman’s Prophecy—Social
Arrangements—Standish chosen Captain—Births and Deaths—The
Block-Citadel—Isolation of the Pilgrims—Combination of
Circumstances which produced the Settlement of Plymouth in 1620 90
CHAPTER VII.
The Early Spring of 1621—The Pilgrims Buoyant and
Hopeful-Planting—In the Woods—The Tyro Hunters—A Forest
Adventure—The Storm—On the Skirts of the Settlement—“Welcome,
Englishmen”—The Solitary Indian—His Entertainment—Samoset’s
Story—Valuable Information—The Kidnapper—The Nausets—Pilgrim
Description of Samoset—“What shall we do with our Dusky
Guest?”—Samoset’s Embassy—His Return—Squanto—His Romantic
History—Massasoit—The Redman and the Pale-face—Negotiations—The
Treaty—Its Faithful Observance—A Picture of Massasoit—Billington’s
Offence—The Lackey duelists—Death—Frightful Mortality—Burial
hill—Death of Governor Carver—Bradford elected Governor—Departure
of the “Mayflower”—Feeling of the Pilgrims—The “Orphans of
Humanity” 98
CHAPTER VIII.
The Pilgrim Panacea—The Summer—The Prospect—Wild Fowl, Shell-fish,
and Berries—A Glimpse at Plymouth in 1621—The Pioneers open
the Volume of Nature—Lessons in Woodcraft—Bradford and the
Deer-trap—Explorations—The Embassy to Massasoit—Its Object—The
Indian Guide—The Pause at Namasket—A New “Kind of Bread”—The
“Deserted Village”—The Wigwam “Palace” of Massasoit—Presents—The
Sachem and the Horseman’s Coat—The “Pipe of Peace”—The Sagamore’s
Cordiality—Massasoit’s Housekeeping—A Full Bed—Indian Games—The
Feast—The Return—Honorable and Amicable Treatment of the Indians
by the Pilgrim Fathers—Advantages of this Course—Barbarism makes
an Obeisance to Civilization—End of the Indian’s Lease of Ages of
the Forest—The New Tenant takes Possession in the Name of God and
Liberty 110
CHAPTER IX.
The Lost Boy—The Searching Party—In the Shallop—The Water spout—The
Bivouac—Visitors at the Camp-fire—The Indian Hag—Her Strange
Emotion—The Riddle solved—_En Route_ again—The Lost Boy found—His
Adventures—A Startling Rumor—The Hasty Return—Intrigues—The
Narragansetts—Squanto, Tokamahamon, and Habbamak—Corbitant’s
Wiles—The Runner’s News—Departure of Standish and his “Army”
of Fourteen Men—The Forest March—On the War-trail—The Sleeping
Village—The Bloodless Assault—“Friend, Friend”—Flight of
Corbitant—Safety of Squanto and Tokamahamon—Homeward—Good Effect
of the Bloodless Raid—Heroism and Kindness of the Pilgrims—The
Midnight Expedition of Miles Standish—Boston Bay, and the River
Charles—The “Harvest Home”—“New England’s First Fruits”—Building
at Plymouth—The Variety of Game—The First THANKSGIVING—“Free
Range” 121
CHAPTER X.
The Strange Sail—“Is it a Frenchman, or a Buccaneer?”—Warlike
Preparations—The English Jack—Joy of the Pilgrims—Arrival of the
“Fortune”—News from Home—The Reinforcement—A Moment of Sadness—The
Letter Budget—The London Company under a Cloud—Course of the
King—A Technical Difficulty—The New Patent—Weston’s Complaint and
Bradford’s Reply—Departure of the “Fortune”—Cushman’s Sermon—The
Bane of Plantations—Winslow’s Letter Home—Hilton’s Missive—Social
Life and Wants of the Pilgrim Fathers—The “Fortune’s” Mishap 134
CHAPTER XI.
Provisions for the New-comers—Danger of Famine—Hardships—Patient
Spirit of the Pilgrims—Brewster’s Submission—_Morale_ of the
Colony—Some “Lewd Fellows of the Baser Sort” get “shuffled”
into the “Mayflower’s” Company—Character of the Recent
Reinforcement—Bradford’s Government—The Laws—Bradford and the
“Tender Consciences”—The Controlling Element—Homogeneity 144
CHAPTER XII.
The Salient Features of the Colonial Government—The “Proper
Democracy”—The Course of England—The Governor—The Council—The
Legislative Body—Test of Citizenship—Reasons and Excuses for
It—Early Decrees—The Jury Trial—First Laws—The Digest—Provision
for Education—The Old Statute Book of the Colony—Unique
Legislation—First Marriage in New England—Marriage a Civil
Contract 149
CHAPTER XIII.
Second Winter in the Wilderness—Faith as a Motor—Anxiety—The
Indian and the Package—A Prisoner—The Riddle Solved—The Mysterious
Rattlesnake Skin—Defensive Measures—First “General Muster” in New
England—The Expedition and the Alarm—Habbamak’s Confidence—The
Squaw-scout—No Danger—The Expedition resumed—Squanto’s
Freaks—The Boast of a Travelled Indian—The Buried Plague—The
Cheat uncloaked—Hunger—The Boat and the Letter-bag—Cold
Comfort—Dissensions among the Merchant-adventurers in
London—Bradford’s Comments 156
CHAPTER XIV.
Arrival of the “Charity” and the “Swan”—The News—Weston’s
Desertion—The Situation in England—In a Quandary—The Pilgrims
entertain Weston’s Rival Colony—Word brought of a Massacre in
Virginia—Winslow’s Mission to the Coast of Maine—The Double
Benefit—_Morale_ of the Westonians—They finally settle at
Wessagusset—Their Lazy Mismanagement—Bradford’s Rebuke—The
Forayers—Bradford’s Walk of Fifty Miles—Death of Squanto—The
Lean Harvest—The English Trading Ship—Progress in Building at
Plymouth—How the Pilgrims went to Church 168
CHAPTER XV.
Affairs at Wessagusset—Expostulations and Appeals of the
Pilgrims—An Anecdote—Reported Sickness of Massasoit—Pilgrim Embassy
to visit Him—On the Way—The Death Song—Corbitant’s Lodge—At
Massasoit’s Wigwam—The Pow-wows—Winslow and the Sachem—The
Cure—Massasoit discloses a Conspiracy—The Return—The Envoys
and Corbitant—A Shrewd Sagamore—How the Pilgrims communicated
Religious Truth—Deliberation at Plymouth—A Frightened Messenger
from Wessagusset—The Expedition of Miles Standish—Standish and the
Westonians—Sad Condition of that Colony—The Plot disclosed—Indian
Braggadocio—The Two Knives—The Little Man and the Big Man—Patience
of Standish—The Death-grapple—Habbamak’s Comment—The Skirmish—The
“Capital Exploit” of Miles Standish—The Westonians abandon
Wessagusset—End of a Colony whose “Main End was to catch
Fish”—Wetawamat’s Head—A Liberation—News of the Baffled Conspiracy
reaches Leyden—Robinson’s Fine Comment—Strength and Weakness 178
CHAPTER XVI.
The Mysterious Blacksmith—Weston at Plymouth—A
Favor—Ingratitude—Continued Famine at Plymouth—The Community of
Interest—How it worked—Its Partial Abandonment—Facts brain Plato’s
Theory—Bradford’s Argument against the Communal Idea—The Pilgrims
rest on Providence—Their Shifts to live—The Drought—The Fast—The
Answered Prayer—Rain at last—Habbamak’s Remarks—Five Kernels of
Corn—A Package of Home Letters—Pierce’s Patent—He “vomits it
up”—Captain Francis West—New Recruits—The “Annie” and the “Little
James”—Feeling among the New-comers—Cushman’s Epistle—A Prescient
Scribe 193
CHAPTER XVII.
The Lading of the “Anne”—Winslow departs for England—Plenty once
more—Social Arrangements—Robert Gorges—Birth and Death of Another
Colony at Wessagusset—Morrel’s Latin Poem—Prosperity of Plymouth—An
Election—The Mishaps of a Fishing Expedition—Preparations for
Planting—Winslow’s Return—What he brought—The Purpose and
_Animus_ of the London Company of Merchant-adventurers—John
Lyford—Circumstances of his Advent—John Oldham—The Pernicious
League—Onslaught upon the Pilgrim Government—Wolves in
the Sheepfold—The Intercepted Letters—An Explosion—Oldham
“tamed”—Lyford’s Trial—The Sentence—Winslow’s _Exposé_ in
England and America—Running the Gauntlet—Banishment of Lyford
and Oldham—Effect of the Lyford Troubles—Brewster’s Ministry—An
Exception to the Indian Doctrine of “Poor Pay, Poor Preach”—Tenets
of the Plymouth Church—“Brown Bread and the Gospel is Good
fare”—Liberty 205
CHAPTER XVIII.
The Pilgrims initiate Measures to buy out the
Merchant-adventurers—Standish sails for England on this Errand—His
Narrow Escape from Capture by a Turkish Rover—His Partial Success
and Return—Sad News—Death of Cushman in England—Death of Robinson
at Leyden—Last Hours and Character of the Moses of the Pilgrims 227
CHAPTER XIX.
Progress of Population at Plymouth—Smith’s Report—A Leaf from
Bradford’s Journal—Romulus and Rome; Plymouth and the Pilgrims—The
Winter of 1626-7—Allerton’s Embassy to England—His Success—The
“Undertakers”—The New Organization—Plan of Division—Habbamak’s
Grant—First Coveted Luxury of the Emancipated Colony—Allerton’s
Second Mission—Provision made for the Transportation of the
Remainder of the Leyden Congregation—Patent for Land on the
Kennebec—The New Trading Station—A Crazy Clergyman—Catholicity of
the Plymouth Church—Wide Range of the Pilgrim Enterprise—Commerce
opened with the Dutch at New Amsterdam—Isaac de Rasières at
Plymouth—Wampum—The Pilgrim Settlement as seen through the Eyes
of a Dutchman—Joyous Arrival of the Leyden Exiles—How They were
received—Mount Wollaston—Thomas Morton turns it into a Den of Riot
and Debauchery—Grief of the Pilgrims—Expostulation—Affront—End
of an _Experimentum Crucis_ of Immorality—The Pilgrims find “All
Things working together for their Good” 232
CHAPTER XX.
English Politics—The Puritans and the Pilgrims—Multitudes in
Britain prepare for Emigration—Roger Conant—Old John White
of Dorchester—The _Point d’Appui_—White’s Message—Conant’s
Determination—Agitation at London—A New Scheme for Puritan
Emigration—It is patronized by Men of Substance and “Gentlemen
born”—The Lock opened by the Silver Key—A Patent—John Endicott
leads a Colony into New England—Salem settled—The English
Hermit—Individuality of the Saxon Race—The Explorers colonize
Charlestown—News of Endicott’s Success in England—Incorporation
of the Massachusetts Company—Its Powers—An Old Legend 249
CHAPTER XXI.
Organization of the Massachusetts Company—A Unique
Letter of Instruction to Endicott—The Soil ordered to be
purchased of the Indian Owners—A Blast against Tobacco—The
Colonial Seal—Preparations for the Embarkation of Fresh
Emigrants—Buckingham—Strafford—Laud—Puritans Eager to
Emigrate—The Flotilla—The Plentiful Provision of “Godly
Ministers”—Bright—Smith—Higginson—Skelton—“Farewell, Dear
England”—Britain does not know her Heroes—The Landing
at Salem—Higginson’s Impressions—The Pilgrims plant a
Church at Salem—Cordial Relations opened with the Plymouth
Colonists—Endicott’s Letter to Bradford—An Additional Link in
the Chain of Friendship—Ordination of Higginson and Skelton—The
Ceremony—Bradford’s Tardy Arrival—The Confession of Faith—Birth
of the Theocracy—Dissatisfaction of the Church of England men at
Salem—The Brothers Brown—Breach of the Peace imminent—Endicott
sends the Browns home to England—Endicott cautioned by the
Massachusetts Company 260
CHAPTER XXII.
The New Colony outstrips Plymouth—Intense Interest in the
Colonies felt in England—Higginson’s Tract—Men of Wealth
and Position prepare to emigrate—One Thing makes Them
Hesitate—Character of the Charter—The “Open Sesame”—Alienation
of the Government of the Company—A Daring Construction changes
a Trading Corporation into a Provincial Government—Joy of
the Would-be Emigrants—The Election—An Extensive Emigration
set Afoot—The Fleet of Ten Vessels—In the Cabin of the
“Arbella”—Winthrop—Dudley—Humphrey—Johnson—Saltonstall—Eaton—
Bradstreet—Vassall—The Women of the Enterprise—The Lady Arbella
Johnson—The Farewell at Yarmouth—On the Atlantic 274
CHAPTER XXIII.
“Land ho!”—The Supper at Salem—Sickness—Explorations—The
Settlement at Cambridge—Busy Days—Death—The Last Hours of Francis
Higginson—Death of Arbella Johnson—Grief and Death of her
Husband—The Mortality List—Cambridge partially Deserted—Settlement
of Boston—The Original Occupant of Shawmut Peninsula—Blackstone’s
Oddities—The “Lord-Bishops” and the “Lord-Brethren”—Activity of the
Colonists—The View from Beacon Hill—Winthrop’s Cheery Letter to his
Wife 286
CHAPTER XXIV.
Fundamental Law of the Colonies of Massachusetts Bay—Earliest
Legislation—First General Assembly—The Democratic Tendency—The
Test of Citizenship—Reflections—Animadversions on the Theocratic
Plan—The Acorn and the Oak 293
CHAPTER XXV.
Life in the Wilderness—Winthrop’s Adventure—The False Alarm—The
Settlers and the Wolves well frightened—The Courtship of Miles
Standish—Alden’s Wedding—Morton once more at “Merry-Mount”—An
Execution—Radcliff, and his Punishment—The Mysterious Stranger—A
Knight of the Holy Sepulchre astray in the Wilderness—The Three
Wives—The Pursuit—An Unmasked Jesuit—The “Italian Method”
tabooed in New England—Satan’s Ill-manners—Utopia—A Sentence
from Demosthenes—Great Combat between a Mouse and a Snake—Its
Significance—Fresh Arrivals—Eliot—Roger Williams-Attachment of
the Pilgrims to their Rocky Refuge—How New England looked to a
Puritan—How it looked to a Churchman—A Difference of Standpoint—The
Brood of _Townlets_—The Western Wilds no longer Tenantless 299
CHAPTER XXVI.
The Advance of Civilization—Growth of Plymouth—Ralph Smith—Winthrop
visits Bradford—Gubernatorial Civilities in the Olden Time—Leaves
from Winthrop’s Note-book—The Primitive Ferry-boat—Bradford’s
Mare—The Empty Contribution-box—Boundary Quarrel with the
French—The Compliments of the Gentlemen from the Isle of Rhé—How
They were answered—The Valley of the Connecticut—Efforts to
colonize those Bottom Lands—Bradford solicits Winthrop to organize
a United Effort for that Purpose—The Sachem’s Offer—Winthrop’s
Refusal—The Plymouth Pilgrims determine to enter Connecticut
unassisted—The Dutch attempt to balk Them—The Pilgrims colonize
Windsor—A few Dutch Oaths—A War-path which ended in a Hug—An
Infectious Fever at Plymouth—Consequent Mortality—Some “Strange
Flies”—Ebb and Flow of the Tide of Emigration—Attempted Emigration
of Hazlerigge, Pym, Hampden, and Cromwell—They are stopped by
an Order in Council—The King’s _Faux Pas_—Three Famous Men
embark for New England, and supply The Great Necessities of the
Colonists—Haynes—Cotton—Hooker—Title by which the Settlers hold
their Lands—Progress towards Democracy—Cotton’s Sermon against
Rotation in Office—Its Non-effect—Colonial Authority divided
between Two Branches—Law against Arbitrary Taxation—Representative
Republicanism—A Dream broken 314
CHAPTER XXVII.
The Pilgrim Fathers and the Mosaic Code—Toleration in the
Seventeenth Century—American and European Thinkers alike
reject it—Arrival of Roger Williams at Boston—His Motives for
Emigration—His Hopes and Views—Speedily attracts Attention—His
Devotion to the Principle of Toleration—His Advocacy of it places
Him in Direct Opposition to the System on which Massachusetts
is founded—Under the Frown of the Authorities—Williams refuses
to join the Boston Church—His Declaration—Statement of his Idea
of Toleration—The Pilgrims regard Him as a Dangerous Heresiarch
with “a Windmill in his Head”—Consternation at Boston on the
Rumor of Williams’ Instalment in the Place of Higginson at
Salem—Winthrop’s Letter of Expostulation—The Salem Church
does not heed it—Williams begins to preach—Quits Salem for
Plymouth—Bradford’s Estimate of the Young Welchman—Williams
cements a Lasting and Cordial Friendship with the Indians—Returns
to Salem on Skelton’s Death—Recommencement of his Struggle
with the Colonial Government—His Pamphlet on the Charter—His
Retraction—Ought Women to appear Veiled at Church?—Williams says
Yes, Cotton says No—Cotton convinces the Ladies—The English
Commission for the Regulation of the Colonies—The Pilgrims
decide to “avoid and protract”—Endicott cuts the Cross out
of the English Flag—Williams speaks against the “Freeman’s
Oath”—Trouble—Williams’ Democracy—Points of Variance between
the Reformer and the Colonists—The Citation—Williams before
the Court—His Frank Defence—Banishment—The Flight through the
Winter Woods—Animadversions—Months of Vicissitude—Settlement
of Providence—Williams bases his Colony on Toleration and
Democracy—Mather’s Epigram—Williams makes a Distinction between
Toleration and License—Williams’ First Visit to England—Intimacy
with Vane and Milton—The Second Visit—Cromwell and Marvell added to
his List of Trans-atlantic Friends—Elected on his Return President
of the Providence Plantations—Excelsior—Williams and the Indians—An
Incident—Reflections on the Work and Character of Roger Williams 334
CHAPTER XXVIII.
Progress of New England in Material Prosperity—Arrival of Three
Thousand Settlers in a Single Year—An Illustrious _Trio_—Hugh
Peters—The Younger Winthrop—Sir Harry Vane—A Long Smouldering
Feud placated—Value which the Pilgrims set on Education—Good and
Bad Universities—A Public School planted at Cambridge—Harvard
College—Relations between Learning and Manners—Enlarged
Colonization of New England—The Plymouth Pilgrims at Windsor—The
Younger Winthrop at Saybrook—Hooker’s Parishioners at
Cambridge—Petition for “Enlargement or Removal”—The Advance Guard
of Civilization—The New Hesperia of Puritanism—Hooker and Haynes
lead a Colony into Connecticut and settle at Hartford—Pilgrimage
from the Sea-shore to the “Delightful Banks” of the Inland
River—Liberality of the New-born Colony—New Haven planted by
English Puritans—Colonization of Guilford, Milford, and Long
Island—Character of these Settlers—Commerce and Agriculture as the
Basis of New States—Constitution of New Haven—The First Political
Paper ever cradled in a Manger—The Connecticut Colonists and the
Dutch at New Amsterdam quarrel over their Boundary Line—A Yankee
_Rûse_—The Dutchmen and the Onion Rows—Isolation of the New
Settlements—The War-whoop 357
CHAPTER XXIX.
The Pilgrims and the Indians—Stern Justice with which the
Forefathers treated the Aborigines—An Illustration—Murder in the
Woods—Its Punishment—End of the Epoch of Peace—Reason Why—The
Pequods—Uncas—The Pequod Embassy to the Narragansetts—The Forests
pregnant with Insurrection—Vane solicits the Intervention of
Roger Williams—The Solitary Canoe—Williams in the Wigwam of
Miantonomoh—The Pequod Diplomats at Work—Williams pushes his
Dangerous Opposition—Old Friendship prevails—The Narragansetts
refuse to dig up the Hatchet—The Pequods take the War-path
alone—Sassacus—First Patter of the Coming Storm—A Thrilling Scene
on the Connecticut River—The Captured Pinnace—Border Gallantry—A
Unique Naval Battle—How News travelled in the Olden Time—Endicott
on the Trail—A Pilgrim Friar Tuck—Failure—Pandemonium—New England
trembles on the Verge of Death—Energy of the Colonists—Mason’s
Expedition—The Council of War—The Chaplain’s Prayer—Off
Point Judith—The Landing—The Seaside Bivouac—The Midnight
March—The Pequod Village—A “Sound of Revelry by Night”—The
Indian Fort—The Night Attack—Scenes of Horror—The Flight of
Sassacus—The Pursuit—The Swamp Battle—The Sagamore’s Escape—The
Gory Scalp-lock—“Sachem’s Head”—Death, and Servitude of the
Survivors—Civilization Victorious 370
CHAPTER XXX.
Pilgrim Exclusiveness—The Old Alien Law—Dissenters swarm into
Massachusetts Bay—Agitation—The Two Parties—Anne Hutchinson—A
Commendable Practice—Mrs. Hutchinson’s Week-day Lectures—The
“Covenant of Works” and the “Covenant of Grace”—Heady Current
of Dissension—Horror of the Pilgrims—Antinomianism—Familism—The
Female Heresiarch—The “Legalists”—Mutual Exasperation—Vane’s
Disgust—Wreck of Vane’s Administration—Winthrop’s Law—Vane’s
Reply—The Founders of the Colony regain their Influence—Trial
of Anne Hutchinson—Cotton and his _Protégé_—“Immediate
Revelations”—Banishment of the Antinomians—Roger Williams welcomes
the Exiles to Providence—Purchase and Settlement of Rhode Island—A
Happy Result from an Unhappy Cause 388
CHAPTER XXXI.
Law as the Reflection of National Character—Pilgrim Legislation—The
Homes of New England—Origin of Towns—Town Meetings—Duty of
voting—“Prudential Men”—An Odd Trait—Pilgrims fined for refusing to
hold Office—High Character of the Early Governors—Bradford—Edward
Winslow and Thomas Prince—Winthrop—Dudley—Vane—Endicott—Other
Pivotal Men—God’s Benediction on New England 400
CHAPTER XXXII.
New England in
1641—Inhabitants—Villages—Churches—Houses—Agriculture—Commerce—
Trade—Manufactures—Foreign Influence of the Pilgrims—The Tone of
New England in treating with the Long Parliament during the
Civil War—Two Rejected Invitations—Consolidation of Colonial
Liberty—The Oppressed made Guests of the Commonwealth—The Germ
of Union—The UNITED COLONIES OF NEW ENGLAND—Character of the
League—Reflections—Colonial Union the Crowning Service of the
Pilgrim Fathers to Humanity—The Second Generation—The Work and the
Lesson of the Pilgrim Fathers 415
THE
PILGRIM FATHERS
OF
NEW ENGLAND.
CHAPTER I.
THE EXODUS.
“Nothing is here for tears; nothing to wail
Or knock the breast; no weakness, no contempt,
Dispraise or blame; nothing but well and fair.”
MILTON, _Samson Agonistes_.
The influence of that mysterious triad, the gold eagle, the silver
dollar, and the copper cent, has been overestimated. Spiritual forces
are more potent than the motors of materialism. The Sermon on the
Mount outweighs the law of gravity. Ethics make safer builders than
stocks. Two hundred years ago, commercial enterprise essayed to
subdue the New World in the interest of greedy trade, hungering for
an increase; but though officered by the brightest genius and the
highest daring of the age, backed by court favor and bottomed on the
deepest bank-vaults of London, the effort failed.
Where physical forces balked, a moral sentiment bore off a trophy.
The most prosperous of the American colonies were planted by
religion. New England is the child of English Puritanism; and yet,
paradoxical as it may seem, antedates its birth. Men say that the
history of New England dates from 1620. ’Tis a mistake. New England
was in the brain of Wickliffe when, in the infancy of Britain, he
uttered his first protest against priestcraft and pronounced the
Christianity of Rome a juggle. New England, _in esse_, was born in
that chill December on Plymouth Rock; New England, _in posse_, was
cradled in the pages of the first printed copy of the English Bible.
Soil does not make a state; nor does geographical position. That spot
of ground which men call Athens does not embrace the immortal city.
It bears up its masonry; but the Athens of Socrates and of Plato
exists in the _mind_ of every scholar. The intellectual and moral
elements which enter into and shape it, these are the real state. In
this sense, New England was in the pages of the Puritan publicists,
in the psalms of the Lollards, and in the prayers of Bradwardine,
centuries before that winter’s voyage into the dreary wilderness.
Society, government, law, the graces of civility, the economic
formulas, are growths. “Books, schools, education,” says Humboldt,
“are the scaffolding by means of which God builds up the human soul.”
There are no isolated facts. Events do not occur at hap-hazard.
Each effect has its cause; it may lie buried beneath many blinding
strata, so that it must be dug for, but it exists.
Puritanism was not a sudden creation. It did not crop out of the
sixteenth century unexpectedly, and begin to impeach formalism
without a cause. It was a growth. “It was as old as the truth and
manliness of England. Among the thoughtful and earnest islanders, the
dramatic religion of the popes had never struck so deep root as in
continental soil.”[1] Chafed and weary, the people had long demanded
a purer and more spiritual faith. The strong repressive hand of
the Vatican was not able to stop the mouth of unwearied complaint.
Thinkers were convinced that Rome had paganized Christianity.
Christ was banished from all active influence. He could only be
reached and “touched with the feeling of our infirmities” through
the intercession of saints, who were constantly invoked. The popes
professed to possess a fund of supererogation, which they might
dispense at will; and this became their stock in trade. Salvation
by meritorious works was preached. Brokers in souls hawked their
celestial wares in every market-place. Rome, an incarnate Pharisee,
made broad its phylactery, and hid beneath it a dead religion and a
corrupt church.[2]
From Wickliffe to Tyndale, a few earnest, devout men had impeached
this cheat. But the influence of these teachers was at best but
local. They were barely able to keep the gospel torch aglow, and
to pass it down from hand to hand through the dusky centuries. The
masses were affrighted from the pursuit of knowledge by the jingle of
the rusty and forged keys of St. Peter, which locked the storehouse
of divine revelation, and barred the investigations of the human mind.
The modern era dawned in the sixteenth century. The invention of
printing was the _avant courier_ of reform. The reformers gained a
fulcrum for their lever. Scholars might shake the dust from their
mouldy folios, and by opening the early records, convict Rome of
heresy. Their conclusions might then be scattered broadcast on the
wings of the press. Well might the perturbed ghost of Latin Orthodoxy
exclaim,
“Ah, fatal age, which gave mankind
A Luther and a Faustus.”
Bibles were everywhere opened. Reform swept from the mountains of
Bohemia into Germany; crossing the Saxon plains, it entered the
Netherlands; thence it passed the channel into England. In the island
it was received with enthusiasm. The government, from personal
motives, extended to it the hand of fellowship; the people adopted
it, because they felt the inadequacy of Romanism to meet their
religious wants.[3]
Rome did not strike its flag without a struggle. As Demetrius was
shocked when Paul, a wandering preacher from Tarsus, impeached his
Diana, so the Vatican professed to be horrified when the reformers
inveighed against the popedom. “Socrates”—so runs the old Grecian
indictment—“is guilty of crime for not worshipping the gods whom the
city worship, but introducing new divinities of his own.”[4] The
adherents of the ancient faith tacked a similar indictment upon the
front of the reform. Where they dared, they invoked the thumb-screw
and kindled an _auto da fé_. When they could not fight with these
congenial weapons, they made faces at their opponents, and hurled
epithets. The iconoclasts were called “infidels.” Hooker and Hales,
Stillingfleet, and Cudworth, and Taylor were thus stigmatized.[5] And
indeed, “this is a cry which the timid, the ignorant, the indolent,
and the venal are apt to raise against those who, faithful to
themselves, go boldly forward, using the past only to show them what
the present is, and what the future should be.”
These men recast the ecclesiasticism of their age. The essence of
Romanism was extracted from their creed, but many of its forms were
retained. Then, within the new-built temple of the English church,
there arose two parties. The _Puritans_ demanded the complete
divorce of the reformed church from Rome, in its ceremonies and in
its belief. They strove to inaugurate the purity and simplicity of
what they conceived to be the primitive worship. They esteemed the
retained forms to be pregnant with mischief, in that they were the
badges of their former servitude, and because they tended to bridge
over the chasm between Rome and the Reformation.[6]
At the outset, the Puritans did not quarrel with the English
Establishment; they all claimed to be within its pale,[7] and many
of their leaders were men of high ecclesiastical standing, of the
truest lives, and of the loftiest genius; but they held to the spirit
rather than to the letter; to the substance of the church, not to its
forms.[8]
The _Conformists_ considered the ceremonies to be non-essential; but
they desired to retain them, partly because they were enamoured of
those old associations which they symbolized, but chiefly because
they dreaded the effect of too sudden and radical a change upon the
peace of the island. Besides, to facilitate the passage from Romanism
to the reformed church, they were willing to step to the verge of
their consciences in the retention of the old forms, and in the
incorporation of those features of the ancient faith into the outward
structure of the new theology which were not intrinsically bad.[9]
Unquestionably honest minds might differ in this policy. “But
certainly the doctrine of the Puritans concerning the connection
and mutual influence between forms and opinions, so far from being
fanciful or fastidious, had foundations as deep as any thing in moral
truth or in human nature. A sentiment determined their course; but
it was more cogent than all the learned argument which they lavished
in its defence. A man of honor will not be bribed to display himself
in a fool’s cap; yet why not in a fool’s cap as readily as in any
apparel associated in his mind, and in the minds of those whom he
respects, whether correctly or not is immaterial, with the shame of
mummery and falsehood? To these men the cope and surplice seemed
the livery of Rome. They would not put on the uniform of that hated
power, while they were marshalling an array of battle against its
ranks. An officer, French, American, or English, would feel outraged
by a proposal to be seen in the garb of a foreign service. The
respective wearers of the white and tricolor cockades would be more
willing to receive each other’s swords into their bosoms than to
exchange their decorations. A national flag is a few square yards of
coarse bunting; but associations invest it which touch whatever is
strongest and deepest in national character. Its presence commands an
homage as reverential as that which salutes an Indian idol. Torrents
of blood have been poured out age after age to save it from affront.
The rejection of the cope and mitre was as much the fruit and the
sign of the great reality of a religious revolution, as a political
revolution was betokened and effected when the cross of St. George
came down from over the fortresses along fifteen degrees of the North
American coast”[10] in ’76.
The contest which ensued between nascent Puritanism and the
entrenched Conformists was prolonged and bitter. It deeply scarred
the history of the contemporaneous actors; and it has shaped the
ethics and the politics of two centuries; nor is its force yet spent.
Indeed, it may be fitly called the epic of our Saxon annals.
“On the one side, in the outset, were statesmen desiring first
and mainly the order and quiet of the realm. On the other side
were religious men desiring that, at all hazards, God might be
worshipped in purity and served with simplicity and zeal. It is easy
to understand the perplexities and alarms of the former class; but
the persistency of their opponents is not therefore to be accounted
whimsical and perverse. It is impossible to blame them for saying,
‘If a man believes marriage to be a sacrament in the sense of the
popes and the councils, let him symbolize it by the giving of a ring;
if he believes in exorcism by the signing of the cross, let him have
it impressed on his infant’s brow in baptism; if he believes the
bread of the Eucharist to be God, let him go down on his knees before
it. But we do not believe these things, and as honest men we will not
profess so to believe by act or sign any more than by word.’ Theirs
was no struggle against the church, but against the state’s control
over it.”[11]
The fatal error of the church-and-state reformers was, that they
strove to coerce unwilling consciences into exact conformity with a
prescribed formula of worship by penal legislation. No latitude was
even winked at. It was a new edition of the old story of Procrustes
and his iron bed. Britain, emancipated from the pope, still hugged
the _popedom_. The rulers of the island clutched the weapons and
enacted the _rôle_ of the Hildebrandes, the Gregorys, and the
Innocents of ecclesiastical history. Dissent was “rank heresy.”
Liberty was “license.” The measure of a conscience was the length of
a prelate’s foot.
“An act was passed in 1593,” says Hoyt, “for punishing all who
refused to attend the Established Church, or frequented conventicles
or unauthorized assemblies. The penalty was, imprisonment until the
convicted person made declaration of his conformity; and if that was
not done within three months after arrest, he was to quit the realm,
and go into perpetual banishment. In case he did not depart within
the specified time, or returned without license, he was to suffer
death.”[12]
In 1603, when James I. came down from Scotland to ascend the English
throne, so stood the law. Nor did it rest idle in the statute-book.
The parchment _fiat_ was instinct with vicious life. Hecatombs of
victims suffered under it.[13] “Toleration,” remarks Goodrich, “was
a virtue then unknown on British ground. In exile alone was security
found from the pains and penalties of non-conformity to the Church of
England.”[14]
During the pendency of the dissension between the Puritans and the
Conformists within the bosom of the church, many honest thinkers,
feeling hopeless of success in that unequal conflict, broke from
their old communion, and set up a separate Ebenezer.[15] Even so
early as 1592, Sir Walter Raleigh, speaking in the House of Commons,
affirmed that these “Come-outers” numbered upwards of twenty
thousand.[16] Since that date, every year had added new recruits
to their ranks, until, in 1603, they had expanded into a wealthy,
influential, and puissant party in the state.[17]
Though socially tabooed and politically ostracised—though shackled
by fierce prohibitory legislation and by governmental ill-will, the
Separatists, as they were called, still prayed and hoped, walking
through persecution with faith in their right hand and with patience
in their left. At one time they thought they could discern a ray
of light on the sullen horizon which gloomed upon them. James I.
had been educated in Presbyterian Scotland.[18] He had often hymned
the praises of the polity of stout John Knox.[19] When he crossed
the Tweed, jubilant Puritanism cried, “Amen,” and “All hail.” Ere
long, however, the weak and treacherous Stuart deserted his Scottish
creed. From that moment he hated his old comrades with the peculiar
bitterness of an apostate. No epithet was vile enough by which
to paint them. He raked the gutter of the English language for
phrases. “These Puritans,” said he, “are pests in the church and
commonwealth—greater liars and perjurers than any border thieves.”[20]
At the Hampton Court Conference—an intellectual tournament between
the representatives of the opposing religious parties—the royal
buffoon affirmed his determination to make the Puritans “conform, or
harry them out of the land, or else worse.”[21]
It has been truly said that “the friends of religious reform had
never seen so hopeless a time as that which succeeded the period
of the most sanguine expectation. In the gloomiest periods of the
arbitrary sway of the two daughters of Henry VIII., they could turn
their eyes to a probable successor to the throne who would be capable
of more reason or more lenity. Now nothing better for them appeared
in the future than the long reign of a prince wrong-headed and
positive alike from imbecility, prejudice, pique, and self-conceit,
to be succeeded by a dynasty born to the inheritance of the same bad
blood, and educated in the same pernicious school. It is true that,
as history reveals the fact to our age, almost with the reign of
the Scottish alien that nobler spirit began to animate the House of
Commons which ultimately” checkmated tyranny beneath the scaffold
of Charles I. But this astounding blow was then remote. “As yet the
steady reaction from old abuses was but dimly apparent, even to the
most clear-sighted and hopeful minds; and numbers of devout and brave
hearts gave way to the conviction that, for such as they, England had
ceased for ever to be a habitable spot.”[22]
Towards the close of Elizabeth’s reign, a number of yeomen in the
North of England, some in Nottinghamshire, some in Lincolnshire, some
in Yorkshire, and the neighborhood of these counties, “whose hearts
the Lord had touched with heavenly zeal for his truth,” separated
from the English church, “and as the Lord’s free people joined
themselves, by a covenant of the Lord, into a church estate in the
fellowship of the gospel, to walk in all his ways made known or to be
made known unto them, according to their best endeavors, whatsoever
it should cost, the Lord assisting them.”[23]
The Protestant world was at this time divided between two regal
phases of reform. “Luther’s _rationale_,” says Bancroft, “was based
upon the sublime but simple truth which lies at the bottom of
morals, the paramount value of character and purity of conscience;
the superiority of right dispositions over ceremonial exactness;
and, as he expressed it, ‘justification by faith alone.’ But he
hesitated to deny the real presence, and was indifferent to the
observance of external ceremonies. Calvin, with sterner dialectics,
sanctioned by his power as the ablest writer of his age, attacked
the Roman doctrines respecting the communion, and esteemed as a
commemoration the rite which the papists reverenced as a sacrifice.
Luther acknowledged princes as his protectors, and in the ceremonies
of worship favored magnificence as an aid to devotion; Calvin was
the guide of Swiss republics, and avoided in their churches all
appeals to the senses as crimes against religion. Luther resisted
the Roman church for its immorality; Calvin for its idolatry. Luther
exposed the folly of superstition, ridiculed the hair-shirt and the
scourge, the purchased indulgence, and the dearly-bought masses for
the dead; Calvin shrunk from their criminality with impatient horror.
Luther permitted the cross, the taper, pictures, images, as things
of indifference; Calvin demanded a spiritual worship in its utmost
purity.”[24]
The Separatists were ardent Calvinists. They esteemed the “offices
and callings, courts and canons” of the English church “monuments of
idolatry.” Those of the North of England, though “presently they were
scoffed and scorned by the profane multitude, and their ministers
urged with the yoke of subscription,” yet held “that the lordly power
of the prelates ought not to be submitted to.”[25]
In this northern church was “Mr. Richard Clifton, a grave and revered
preacher, who by his pains and diligence had done much good, and
under God had been the means of the conversion of many; also that
famous and worthy man, Mr. John Robinson, who afterwards was their
pastor for many years, till God called him away by death; and Mr.
William Brewster, a reverent man, who afterwards was chosen elder of
the church, and lived with them till old age.”[26]
In the year 1607 these reformers seem to have received the vindictive
attention of the government, for Bradford makes this record: “After
that they could not long continue in any peaceable condition, but
were hunted and persecuted on every side. Some were taken and clapped
up in prison. Others had their houses beset and watched night and
day. The most were fain to fly and leave their houses and goods,
and the means of their livelihood. Yet these things, and many more
still sharper, which afterwards befell them, were no other than
they looked for, and therefore they were better able to bear them
by the assistance of God’s grace and spirit. Nevertheless, seeing
themselves thus molested, and that there was no hope of peace at
home, by joint consent they resolved to go into the Low Countries,
where, they heard, was freedom for all men; as also how sundry from
London and various parts had been persecuted into exile aforetime,
and were gone thither, sojourning at Amsterdam and in other cities.
So, after they had continued together about a year, and kept their
meetings every sabbath in one place and another, exercising the
worship of God despite the diligence and malice of their adversaries,
seeing that they could no longer continue in that condition, they
prepared to pass over into Holland as they could.”[27]
The Pilgrims were preëminently men of action. They were not dreamy
speculators; they were not _dilettanti_ idealists. They never let “I
dare not” wait upon “I would.” With them decision was imperative, and
meant action. They had dropped two words from their vocabulary—doubt
and hesitation. Instantly they prepared for exile; and they accepted
it as serenely when conscience beckoned that way with her imperious
finger, as their descendants would an invitation to attend a halcyon
gala.
Still, in the very outset they met obstacles which would have
unnerved less resolute men. But the heart of their purpose was not
to be broken. In 1607,[28] the Pilgrims made an effort to quit the
shores of this inhospitable country. They had appointed Boston, in
Lincolnshire, the rendezvous, and a contract had been made with an
English captain to convey their persons and their goods to Amsterdam.
The Pilgrims were punctual; the seaman was not. Finally, however,
he appeared. The eager fugitives were shipped; but they were taken
aboard only to be betrayed. The recreant master had plotted with
the authorities to entrap the victims. The unhappy Pilgrims were
taken ashore again in open boats, and there the officers “rifled and
ransacked them, searching them to their shirts for money.”[29] Even
the women were treated with rude immodesty.[30] After this thievish
official raid, they were “carried back into the town and made a
spectacle and wonder to the multitude, which came flocking on all
sides to behold them. Being thus first, by the catchpole officers,
rifled and stripped of their money, books, and much other goods, they
were presented to the magistrates, and messengers were sent to inform
the lords of the council of the matter; meantime they were committed
to ward. The magistrates used the Pilgrims courteously, and showed
them what kindness and favor they could; but they were not able to
deliver the prisoners till order came from the council-table. The
issue was, that after a month’s imprisonment, the greater part were
dismissed, and sent to the places from which they came; but seven
of their chiefs were still left in prison and bound over to the next
assizes.”[31]
In the spring of 1608, these same indomitable Pilgrims, together with
some others, resolved to make another effort to quit the house of
bondage. Dryden says that
“Only idiots may be cozened twice.”
This time they made a compact with a Dutch captain at Hull—they
would not trust an Englishman.[32] The plan now was, that the men
should assemble on a wild common, between Grimsby and Hull, a place
chosen on account of its remoteness from any town; the women, the
children, and the property of the exiles were to be conveyed to that
part of the coast in a barque. The men made their way thither, in
small companies, by land. The barque reached its destination a day
sooner than the foot travellers; it was also some hours ahead of the
ship.[33] As the short, chop-sea of the channel caused the passengers
in the barque to suffer acutely from seasickness, the sailors ran
into a small creek for shelter. Here the night was passed. How
comfortless! The deep roar of the sullen breakers smote heavily upon
their ears; and while the chill winds swept over them, the ceaseless
pulsing of the sea and the hollow moaning of the waves at midnight,
for the sea continued rough, deepened the melancholy feelings which
could not but agitate their breasts. So huddled on the weird,
strange shore, they counted the hours till dawn.[34]
In the morning the longed-for ship arrived; but through some
negligence of the sailors, the vessel containing the women, their
little ones, and the property, had run aground. The men stood in
groups on the shore; and that no time might be lost, the captain sent
his boat to convey some of them on board, while a squad of sailors
were detailed to help get the grounded barque once more afloat. But
alack, by this time so considerable a gathering in such a place,
and at an hour so unusual, had attracted attention; information
was conveyed to the neighboring authorities; and as the boat which
had already taken the great part of the men to the ship, was again
returning to the shore, the captain espied a large company, some on
horseback, some afoot, but all armed, advancing towards the spot
where the hapless barque still lay aground with the few remaining
men grouped about it. Alarmed, the mariner put back to his vessel,
swore by the sacrament that he would not stay, and deaf to the
importunities of his sad passengers, he spread his sails, weighed
anchor, and was soon out of sight.[35]
We may imagine with what aching hearts the poor exiles in the ship
looked towards the receding shore, to their disconsolate companions,
and to their precious wives and children, who stood there “crying
for fear and quaking with cold.” Those on board the ship had no
property, not even a change of raiment; and they had scarcely a penny
in their pockets. But the loss of their possessions was as nothing to
the cruel stroke which had severed them from those they best loved on
earth.[36]
“Robinson—honest and able general as he was in every sense—had
resolved to be the last to embark. He was therefore a witness of the
scene of distress and agony which ensued on the departure of the
ship. The outburst of grief was not to be restrained. Some of the
women wept aloud; others felt too deeply, were too much bewildered,
to indulge in utterance of any kind; while the children, partly from
seeing what had happened, and partly from a vague impression that
something dreadful had come, mingled their sobs and cries in the
general lamentation. As the sail of the ship faded away upon the
distant waters, the wives felt as if one stroke had reduced them all
to widowhood, and every child that had reached years of consciousness
felt as one who in a moment had become fatherless. But thus dark
are the chapters in human affairs in which the good have often to
become students, and from which they have commonly had to learn their
special lessons.”[37]
On the approach of the officers some of the men escaped, others
remained to assist the helpless. These were apprehended and “conveyed
from constable to constable, till their persecutors were weary of so
large a number of captives and permitted them to go their way.”[38]
As to the voyagers, the very elements seemed to war against them.
They soon encountered foul weather, and were driven far along the
coast of Norway; “nor sun, nor moon, nor stars, for many days
appeared.” Once they gave up all for lost, thinking the ship had
foundered. “But when,” says a writer who was himself on board, “man’s
hope and help wholly failed, the Lord’s power and mercy appeared
for their recovery, for the ship rose again, and gave the mariners
courage once more to manage her. While the waters ran into their very
ears and mouths, and all cried ‘We sink! we sink!’ they also said, if
not with miraculous, yet with a great height of divine faith, ‘Yet,
Lord, thou canst save! yet, Lord, thou canst save!’ And He who holds
the winds in his fist, and the waters in the hollow of his hand, did
hear and save them.”[39]
Eventually the storm-tossed ship dropped anchor in Amsterdam harbor;
and “in the end,” says Young, “notwithstanding all these tortures,
the Pilgrims all got over, some at one time and some at another,
and met together again, according to their desire, with no small
rejoicing.”[40]