VI
Rise of the Massachusetts Company. The project for a Puritan colony languished at first on account of the failure of the semi-Puritan, semi-commercial Dorchester farming and fishing colony on Cape Ann; but White of Dorchester continued to agitate the planting of a colony. He had, no doubt, efficient help in the proceedings against the Puritan clergy. Compare The Planter's Plea. From Dorchester the plan was carried to London, where it soon became, in the phrase of that time, "vulgar," or, as we should say, popular. Its countenance to the world, and especially toward the government, was that of a commercial venture like the planting of Virginia, but in its heart it was a religious enterprise. In March, 1628, the Council for New England gave to the Massachusetts projectors a patent for lands extending from the Merrimack to the Charles and three miles beyond each river. The western boundary of this tract was the Pacific Ocean, for holders of grants could afford to be generous in giving away the interior of an unexplored continent about which nothing was known but that it abounded in savages.
VII
In June a small colony was sent to Massachusetts under John Endecott. The next year another company of emigrants was added. Leadership and character of Endecott. Endecott, who was one of the patentees, loved a bold enterprise, and readily consented to take charge of the forerunners of the colony. 1628. He lacked the moderation and saneness needed in a leader, and his long career in connection with Massachusetts was marked from the beginning by mistakes born of a rash temper and impulsive enthusiasm. Two of the gentlemen emigrants who had been named by the company in London as members of the local Council were not willing to go to the unexpected lengths Endecott favored in the organization of the Salem church, though they were probably Puritans of a moderate type. They held a separate service with a small company, using the prayer book. Endecott appears to have made no effort at conciliation; he promptly shipped John and Samuel Browne, pack and prayer book, back to England. This was precisely the course that even Lord Bacon advised in the treatment of schismatics who should contrive to gain access to a colony, and there is no occasion for surprise that a quixotic enthusiast like Endecott did not hold broader views than those of a philosopher of the same period. But Endecott's rash action endangered the whole enterprise, which required at this stage the extreme of prudence. Bentley's Description of Salem. The alarmed managers in England contrived to settle with the Brownes in private, and the affair had no other result than to ruin Endecott's reputation for prudence. Endecott, however, went on fighting the Lord's battles against the Apollyons of his fancy, regardless of results. Soon after his arrival he marched to the den of Morton, the profligate master of "Merrymount." In the absence of Morton he hewed down the profane Maypole in God's name, and solemnly dubbed the place Mount Dagon, in memory of the Philistine idol that fell down before the ark of the Lord. At a later period he cut one arm of the cross out of the English colors of the Salem trainband, in order to convert the Union Jack to Protestantism. One of the many manifestations of his pragmatical conscience was his Tartuffian protection of modesty by insisting that the women of Salem should keep their faces veiled at church. Eliot's Biography, 195. He was also a leader in the crusade of the magistrates against the crime of wearing wigs. A strange mixture of rashness, pious zeal, genial manners, hot temper, and harsh bigotry, his extravagances supply the condiment of humor to a very serious history – it is perhaps the principal debt posterity owes him. But there was a side to his career too serious to be humorous. Bold against Maypoles and prayer books and women who presented themselves in church immodestly barefaced, and in the forefront against wigs, he was no soldier either in prudent conduct or vigor of attack. When intrusted with the command of an expedition to demand satisfaction of the Pequots, he proved incapable of anything but a campaign of exasperation. When late in life he was governor of Massachusetts, and had become, after the death of Winthrop and Dudley, the dominant political leader, the putting to death of Quakers left an ineffaceable blot on the history of the colony he had helped to found. When the colony was brought to book in England for this severity, Endecott showed himself capable of writing one of the most cringing official letters on record, as full of cant as it was of creeping servility. In him we may clearly apprehend certain unamiable traits of Puritanism and of the early seventeenth century which appear in his character in exaggerated relief. This hearty and energetic bigot must have been representative of a large, though not of the better, element in Massachusetts Puritanism, for he was chosen to the governorship oftener than any other man during the continuance of the old charter government.
VIII
Leadership of Winthrop. It is a pleasure to turn from Endecott to one who was, like him, a seventeenth-century man, and who did not escape the scrupulosity and ridiculosity of Puritanism, but whose amiable personality, magnanimity, and qualities of leadership made him the principal figure in the Puritan migration. Winthrop, like two or three of the conspicuous actors in our later history, owes his distinction to the moral elevation of his character quite as much as to his considerable mental gifts; for character multiplied into sagacity is better than genius for some kinds of work.
He was a late comer in the enterprise. In the year after Endecott had brought over a colony composed mostly of servants of the company and of the individual patentees, a second company of emigrants had been sent over with a commission to Endecott as governor on the place, assisted by a council. Rise of the great migration of 1630. A church had been formed at Salem. Now set in a larger agitation in favor of migration to New England. The course of events in England was so adverse to Puritanism that those who were devoted to that purified church, which was as yet invisible, except to the eye of faith, began to look toward America. Every door for public action in state or church was closed to the Puritans in England, closed and barred by Courts of High Commission, by the Star Chamber, and by the Tower. Into one of the gloomiest rooms of the latter had lately gone, at the arbitrary command of the king, that high-spirited martyr to constitutional liberty, Sir John Eliot. Finding no way by which to come out again except a postern of dishonor, Eliot deliberately chose to languish and die in prison. The almost hopeless outlook at home, the example set by Endecott's emigration to New England in 1628, and by that of Higginson's company in 1629, perhaps also the ever-active propagandism of "Father White" of Dorchester, set agoing among the Puritans a widespread interest in the subject. Some of the leading minds thought it a noble work to organize a reformed church in a new country, since, in their view, the Church of England, under Laud, had taken up its march backward. This purpose of planting a Puritan church in America now began to take the first place; even the conversion of the Indians, which had been the chief avowed purpose hitherto, fell into the background. 64
Winthrop's paper. The manuscript paper entitled Reasons for New England, to which reference has already been made, was widely but secretly circulated, and frequently copied, after a fashion of that time, prevailing especially in the case of tracts or books of a kind to shrink from print. It contained arguments in favor of removing to New England, with answers to the various objections made against emigration. Several copies of these Reasons, or Considerations, have come down to us in various handwritings, and the authorship has been attributed now to one, now to another; to Winthrop, to White of Dorchester, to Sir John Eliot himself. It appears to have been in its earliest form the production of Winthrop. There were horseback journeys, some of them by night, made about this time for the purpose of secret consultation.
His character. Winthrop, a country gentleman of Groton, in Suffolk, and an attorney in the Court of Wards, was a strict Puritan, desiring above all a reformed church and "the ordinances of God in their purity," as the phrase of the time went. Precocious in everything, and inclined to ideal aims, he had been religious from boyhood, had married at a little over seventeen years of age, and had been made a justice of the peace while still very young. 65 He studied divinity, and only the dissuasion of friends kept him from entering the ministry. Of judicial temper, he came to be often consulted upon points of conscience, which gave much trouble in that age of casuistry and abounding scruples. His kindly visits to those who were in any trouble of spirit were highly prized. He himself makes much of the corruptions of his own nature and of his juvenile aberrancy, but generosity and purity of spirit like his are born and not acquired. His devoutness, accompanied by a habit of self-criticism in the presence of Infinite Justice, doubtless gave additional vigor to his virtues. For the rest, he was a man of independent estate, of prudent and conciliatory carriage, of a clear but not broad mind. What, as much as anything else, fitted him for his function was, that all his virtues were cast in Puritan molds and all his prejudices had a Puritan set.
His influence. When the question of emigration was under discussion other gentlemen who thought of going turned to Winthrop as the natural leader, declaring that they would remain in England if he should desert them. He was not only the official head, but he was indeed the soul, of the migration of 1630, and he went to America confident of a call divine like that of Moses. 66
IX
Cradock. It is a fact worthy of note that the three primary steps toward the establishment of free government in America were due to Englishmen who did not themselves cross the sea. The Great Charter of 1618 to the Virginia colony, and the "large patent" to the Plymouth Pilgrims, were granted, as we have seen, under the leadership of Sir Edwin Sandys, Governor of the Virginia Company of London. The third of the measures which placed colonial government on a popular basis was due to the governor of another corporation engaged in colony planting.
Cradock's plan. On the 28th of July, 1629, while Winthrop and his friends were debating their removal to New England, Mathew Cradock, a wealthy and liberal merchant, who held the office of governor, or, as we should say, president, of the Massachusetts Company, read in a "general court" or meeting of the company "certain propositions conceived by himself," as it is carefully recorded. He proposed "that for the advancement of the plantation, the inducing and encouraging persons of worth, quality and rank to transplant themselves and families thither and for other weighty reasons" – reasons which probably it was not thought best to spread upon the records, but which were the core of the whole matter – for these reasons Cradock proposed to "transfer the government of the plantation to those that shall inhabit there," and not to continue it in subordination to a commercial company in London. Mass. Records, July 29, 1629. The sorrows of the Virginia colony under the administration of Sir Thomas Smyth and the disagreements between the Pilgrims and their "adventurers" in London had taught a wholesome lesson. Sainsbury's Calendar, May 17, 1626. Three years earlier Sir Francis Wyatt, the best of all the early governors of Virginia, had set forth in an elaborate report that the principal cause of the "slow proceeding of the growth of the plantation" was that the government had been divided between England and Virginia. Massachusetts escaped from this embarrassment.
X
Evolution of the Mass. government. The evolution of the Massachusetts government may now be traced through its several stages. A company was formed, partly of Dorchester men, but chiefly of residents of London. This company secured a patent to lands in Massachusetts Bay from the Council for New England. The patentees intended both a commercial enterprise and a Puritan settlement. Hubbard, chap. xviii. They sent Endecott, one of their number, as agent or superintendent, with a company of servants and others, to prepare the way for the migration of other patentees. In March, 1628, they secured a liberal charter from the king, which gave them the right to establish in Massachusetts a government subordinate to the company. The plan was to settle a government in the form rendered familiar by that of the Virginia Company. The Massachusetts Company in London sent a commission to Endecott as governor on the place, subject to the orders of the company in England. A council of assistants was associated with him, but there was as yet no provision for giving the people a voice in the government. 67
The change of plan. Winthrop and his coterie of gentlemen appear to have been dissatisfied with the prospect of living under a government directed from England, and thus subject to English stockholders and liable to interference from the court. Cradock had been a leader and the most liberal investor in the enterprise. He, no doubt, readily foresaw the great advance that the colony would make if Winthrop and his friends should embark their lives and fortunes in it, and he may have intended to emigrate himself. The annulling of the charter of the Virginia Company on frivolous pretexts had shown how easily the Massachusetts charter might meet the same fate in a reign far more devoted to arbitrary government than that of James and entirely hostile to Puritanism. There could hardly be a doubt that the charter would be revoked as soon as its projectors should develop their true purpose before the all-observing eyes of Laud, who was now rising rapidly to dominant influence in the government. It was at this juncture probably that Cradock conceived his ingenious plan. He would resign his place and have the officers of the company chosen from gentlemen about to embark for the plantation. The charter prescribed no place of assembling to the company, which had been left free apparently to make its headquarters at its birthplace in Dorchester or at its new home in London. It was also free to meet in any other place. The meetings of the company might therefore be held in Massachusetts, where the Puritanism of its proceedings would attract less attention. The governor and other officers would then be chosen in the colony; the company and the colony would thus be merged into one, and the charter transported to Massachusetts would perhaps be beyond the reach of writs and judgments.
XI
The Cambridge agreement. No doubt the influential company of friends who were debating a removal to New England were informed of Cradock's proposition before it was mooted in the company on the 28th of July. The plan was probably thought of in consequence of their objection to emigration under the Virginia system. Cradock's proposition was at least the turning point of their decision. 1629. Nearly a month later, on the 26th of August, the leaders of Winthrop's party assembled to the number of twelve, at Cambridge, and solemnly pledged themselves, "in the presence of God who is the searcher of all hearts," "to pass the Seas (under God's protection) to inhabit and continue in New England." The preamble states the object of this migration. It was not civil liberty, the end that political Puritans had most in view, and certainly there is no hint of a desire for religious liberty. Even the conversion of the Indian is not uppermost in this solemn resolve. "God's glory and the church's good" are the words used. This has the true ring of the Puritan churchman. The whole pledge is couched in language befitting men who feel themselves engaged in a religious enterprise of the highest importance.
This pledge contained a notable proviso. The signers agreed to emigrate only on condition that "the whole government together with the patent for said plantation" should be transferred and legally established in the colony by order of the General Court of the Company, and that this should be done before the last of the ensuing month. There was opposition to the removal of the government, and this peremptory condition was necessary. Three days later, after a debate, the company voted that its government should be transferred to Massachusetts Bay.
Removal of the charter. On the 20th of October Cradock resigned his governorship and Winthrop was chosen in his stead. 1629. Puritan ministers were at once elected to the freedom of the company, in order that its proceedings might not want the sanction of prayer. The next year the charter crossed the wide seas, and in 1630 a court of the company was held in the wilderness at Charlestown. 68 But a subordinate government "for financial affairs only" was maintained in London, with Cradock, the former president, at the head. This seems to have been an effectual blind, and probably the king's government did not know of the flight of the charter until the Privy Council in 1634 summoned Cradock to bring that document to the Council Board. Thomas Morton, the expelled master of Merrymount, writes of the wrath of Laud, who had been foiled by this pretty ruse: "My lord of Canterbury and my lord privy seal, having caused all Mr. Cradock's letters to be viewed and his apology for the brethren particularly heard, protested against him and Mr. Humfries that they were a couple of imposturous knaves." Compare Palfrey, i, 371, and Deane's note in Mass. Hist. Soc. Proc. 1869, p. 185. Laud had thought to crush the government of Massachusetts by destroying the company, whose office remained in London, with Cradock still apparently its head. Hutchinson's Hist. Mass., p. 31. The archbishop found too late that he had eagerly pounced upon a dummy. He devised many things afterward to achieve his purpose, but the charter remained over seas.
XII
From the point of view of our later age, the removal of the charter government to America is the event of chief importance in this migration of Winthrop's company. The ultimate effect of this brilliant stroke was so to modify a commercial corporation that it became a colonial government as independent as possible of control from England. By the admission of a large number of the colonists to be freemen – that is, to vote as stockholders in the affairs of the company, which was now the colony itself, and a little later by the development of a second chamber – the government became representative.
But we may not for a moment conceive that the colonists understood the importance of their act in the light of its consequences. In their minds the government was merely a setting and support for the church. The main purpose. The founding of a new church establishment, after what they deemed the primitive model, was the heart of the enterprise. This is shown in many words uttered by the chief actors, and it appears in strong relief in an incident that occurred soon after the arrival of Winthrop's company. Isaac Johnston, the wealthiest man of the party, succumbed to disease and hardship, but "he felt much rejoiced at his death that the Lord had been pleased to keep his eyes open so long as to see one church of Christ gathered before his death." Here we have the Puritan passion for a church whose discipline and services should realize their ideals – a passion that in the stronger men suffered no abatement in the midst of the inevitable pestilence and famine that were wont to beset newly arrived colonists in that time.
XIII
Influence of Plymouth. One salient fact in the history of the Massachusetts Bay colony is the dominant influence of the example of Plymouth. The Puritans of the Massachusetts colony were not Separatists. No one had been more severe in controversy with the Separatists than some of the Puritans who remained in the Church of England. They were eagerly desirous not to be confounded with these schismatics. When the great migration of 1630 took place, the emigrants published a pathetic farewell, protesting with the sincerity of homesick exiles their attachment to the Church of England, "ever acknowledging that such hope and part as we have obtained in the common salvation we have received in her bosom and sucked at her breasts."
Differences among the Puritans. It is to be remembered that these Puritans did not agree among themselves. Puritanism was of many shades. There were some, like the Brownes whom Endecott sent out of the colony, that were even unwilling to surrender the prayer book. The greater part of the earlier Puritans had desired to imitate the Presbyterianism of Scotland and Geneva, and in Elizabeth's time they had organized presbyteries. Nothing seemed more probable beforehand than the revival in New England of the presbyteries of the days of Cartwright. But what happened was unexpected even by the Puritans. The churches of Massachusetts were formed on the model of John Robinson's Independency.
Effect of emigration. There must have been a certain exhilarant reaction in the minds of the Puritans when at last they were clear of the English coast and free from the authority that had put so many constraints upon them. There were preachings and expoundings by beloved preachers with no fear of pursuivants. The new religious freedom was delightful to intoxication. Roger Clap's Memoirs, 40. "Every day for ten weeks together," writes one passenger, they had preaching and exposition. On one ship the watches were set by the Puritan captain with the accompaniment of psalm-singing. Those who all their lives long had made outward and inward compromises between their ultimate convictions and their obligations to antagonistic authority found themselves at length utterly free. It was not that action was freed from the restraint of fear, so much as that thought itself was freed from the necessity for politic compromises. Every ship thus became a seminary for discussion. Every man now indulged in the unwonted privilege of thinking his bottom thought. The tendency to swing to an extreme is all but irresistible in the minds of men thus suddenly liberated. To such enthusiasts the long-deferred opportunity to actualize ultimate ideals in an ecclesiastical vacuum would be accepted with joy. What deductions such companies would finally make from the hints in the New Testament was uncertain. The only sure thing was that every vestige of that which they deemed objectionable in the English church would be repressed, obliterated, in their new organization. Note 9.
Rise of the Congregational form in New England. With the evils and abuses of the English church more and more exaggerated in their thoughts, the sin of separation readily came to seem less heinous than before. There was no longer any necessity for professing loyalty to the church nor any further temptation to think ill of those at Plymouth, who, like themselves, had suffered much to avoid what both Separatists and Puritans deemed unchristian practices. A common creed and common sufferings, flight from the same oppression to find refuge in what was henceforth to be a common country, drew them to sympathy and affection for their forerunners at Plymouth. The Plymouth people were not backward to send friendly help to the newcomers. The influence of the physician sent from Plymouth to Endecott's party in the prevailing sickness soon persuaded the naturally radical Endecott to the Plymouth view of church government. Winthrop's associates, or the greater part of them, drifted in the same direction, to their own surprise, no doubt. There was a lack of uniformity in the early Massachusetts churches and some clashing of opinion. Cotton to Salonstall in Hutch. Papers. Some ministers left the colony dissatisfied; one or more of the churches long retained Presbyterian forms, and some stanch believers in presbyterial government lamented long afterward that New England ecclesiastical forms were not those of the Calvinistic churches of Europe. Hubbard's Hist. of New Eng., 117. But the net result was that Robinsonian independency became the established religion in New England, whence it was transplanted to England during the Commonwealth, and later became the prevailing discipline among English dissenters.
Thus the church discipline and the form of government in Massachusetts borrowed much from Plymouth, but the mildness and semi-toleration – the "toleration of tolerable opinions" – which Robinson had impressed on the Pilgrims was not so easily communicated to their new neighbors who had been trained in another school. 69