From time to time the colonists to the south may have sneered at or even condemned the severity of New England life, but in the main the merchants of New York and the planters of Virginia and Maryland realized and respected the moral worth and earnest nature of the Massachusetts settlers. For example, the versatile Virginia leader, William Byrd, remarks sarcastically in his History of the Dividing Line Run in the Year 1728: "Nor would I care, like a certain New England Magistrate to order a Man to the Whipping Post for daring to ride for a midwife on the Lord's Day"; but in the same manuscript he pays these people of rigid rules the following tribute: "Tho' these People may be ridiculed for some Pharisaical Particularitys in their Worship and Behaviour, yet they were very useful Subjects, as being Frugal and Industrious, giving no Scandal or Bad Example, at least by any Open and Public Vices. By which excellent Qualities they had much the Advantage of the Southern Colony, who thought their being Members of the Establish't Church sufficient to Sanctifie very loose and Profligate Morals. For this reason New England improved much faster than Virginia, and in Seven or Eight Years New Plymouth, like Switzerland, seemd too narrow a Territory for its Inhabitants."[14]
Those early New Englanders may have been frugal and industrious, giving no scandal nor bad example; but the constant repression, the monotony, the dreariness of the religion often wrought havoc with the sensitive nerves of the women, and many of them needed, far more than prayers, godly counsel and church trials, the skilled services of a physician. Two incidents related by Winthrop should be sufficient to impress the pathos or the down-right tragedy of the situation:
"A cooper's wife of Hingham, having been long in a sad melancholic distemper near to phrensy, and having formerly attempted to drown her child, but prevented by God's gracious providence, did now again take an opportunity.... And threw it into the water and mud ... She carried the child again, and threw it in so far as it could not get out; but then it pleased God, that a young man, coming that way, saved it. She would give no other reason for it, but that she did it to save it from misery, and with that she was assured, she had sinned against the Holy Ghost, and that she could not repent of any sin. Thus doth Satan work by the advantage of our infirmities, which would stir us up to cleave the more fast to Christ Jesus, and to walk the more humbly and watchfully in all our conversation."
"Dorothy Talby was hanged at Boston for murdering her own daughter a child of three years old. She had been a member of the church of Salem, and of good esteem for goodliness, but, falling at difference with her husband, through melancholy or spiritual delusions, she sometime attempted to kill him, and her children, and herself, by refusing meat.... After much patience, and divers admonitions not prevailing, the church cast her out. Whereupon she grew worse; so as the magistrate caused her to be whipped. Whereupon she was reformed for a time, and carried herself more dutifully to her husband, but soon after she was so possessed with Satan, that he persuaded her (by his delusions, which she listened to as revelations from God) to break the neck of her own child, that she might free it from future misery. This she confessed upon her apprehension; yet, at her arraignment, she stood mute a good space, till the governour told her she should be pressed to death, and then she confessed the indictment. When she was to receive judgment, she would not uncover her face, nor stand up, but as she was forced, nor give any testimony of her repentance, either then or at her execution. The cloth which should have covered her face, she plucked off, and put between the rope and her neck. She desired to have been beheaded, giving this reason, that it was less painful and less shameful. Mr. Peter, her late pastor, and Mr. Wilson, went with her to the place of execution, but could do no good with her."[15]
VI. Woman's Comfort in Religion
Little gentleness and surely little of the overwhelming love that was Christ's are apparent in a creed so stern and uncompromising. But the age in which it flourished was not in itself a gentle and tolerant era. It had not been so many years since men and women had been tortured and executed for their faith. The Spanish Inquisition had scarcely ceased its labor of barbarism; and days were to follow both in England and on the continent when acts almost as savage would be allowed for the sake of religion. In spite, moreover, of all that has been said above, in spite of the literalness, the belief in a personal devil, the fear of an arbitrary God, the religion of Puritanism was not without comfort to the New England woman. Many are the references to the Creator's comforting presence and help. Note these lines from a letter written by Margaret Winthrop to her husband in 1637: "Sure I am, that all shall work to the best to them that love God, or rather are loved of him. I know he will bring light out of obscurity, and make his righteousness shine forth as clear as noonday. Yet I find in myself an adverse spirit, and a trembling heart, not so willing to submit to the will of God as I desire. There is a time to plant, and a time to pull up that which is planted, which I could desire might not be yet. But the Lord knoweth what is best, and his will be done..."
Though woman might not speak or hold office in the Church, yet she was not by any means denied the ordinary privileges and comforts of religious worship, but rather was encouraged to gather with her sisters in informal seasons of prayer and meditation. The good wives are commended in many of the writings of the day for general charity work connected with the church, and are mentioned frequently as being present at the evening assemblies similar to our modern prayer meetings. Cotton Mather makes this notation in his Essays to do Good, published in 1710: "It is proposed, That about twelve families agree to meet (the men and their wives) at each other's houses, in rotation, once in a fortnight or a month, as shall be thought most proper, and spend a suitable time together in religious exercises." Even when women ventured to hold formal religious meetings there was at first little or no protest. According to Hutchinson's History of Massachusetts Bay, when Anne Hutchinson, that creator of religious strife and thorn in the side of the Elders, conducted assemblies for women only, there was even praise for the innovation. It was only when this leader criticised the clergy that silence was demanded. "Mrs. Hutchinson thought fit to set up a meeting for the sisters, also, where she repeated the sermons preached the Lord's day before, adding her remarks and expositions. Her lectures made much noise, and fifty or eighty principal women attended them. At first they were generally approved of."
Only when the decency and the decorum of the colony was threatened did the stern laws of the church descend upon Mistress Hutchinson and her followers. It was doubtless the riotous conduct of these radicals that caused the resolution to be passed by the assembly in 1637, which stated, according to Winthrop: "That though women might meet (some few together) to pray and edify one another; yet such a set assembly, (as was then in practice at Boston), where sixty or more did meet every week, and one woman (in a prophetical way, by resolving questions of doctrine, and expounding scripture) took upon her the whole exercise, was agreed to be disorderly, and without rule."
Among the Quakers women's meetings were common; for equality of the sexes was one of their teachings. In the Journal of George Fox (1672) we come across this statement: "We had a Mens-Meeting and a Womens-Meeting.... On the First of these Days the Men and Women had their Meetings for Business, wherein the Affairs of the Church of God were taken care of." Moreover, what must have seemed an abomination to the Puritan Fathers, these Quakers allowed their wives and mothers to serve in official capacities in the church, and permitted them to take part in the quarterly business sessions. Thus, John Woolman in his Diary says: "We attended the Quarterly meeting with Ann Gaunt and Mercy Redman." "After the quarterly meeting of worship ended I felt drawings to go to the Women's meeting of business which was very full." What was especially shocking to their Puritan neighbors was the fact that these Quakers allowed their women to go forth as missionary speakers, and, as in the case of Mary Dyer, to invade the sacred precincts of the Massachusetts Bay Colony to proselyte to Quakerism.