England in America, 1580-1652

by Lyon Gardiner Tyler

To offset these proceedings, the king commissioned[19 ] Sir William Berkeley, a vehement royalist, as successor to the popular Wyatt, and he arrived in Virginia in January, 1642, where he at once called an assembly to undo the work of Sandys. A petition to the king protesting against the restoration of the company was adopted, but although it was signed by the council and burgesses, as well as by Berkeley, the preamble alludes to strong differences of opinion.[20 ] The change of position was doubtless brought about by the issue made in England between loyalty and rebellion; and, while desirous of a recharter, the majority of the people of Virginia did not care to desert the king. The petition was presented July 5, 1642, to Charles at his headquarters at York, who returned a gracious reply that "he had not the least intention to consent to the introduction of any company."[21 ]

While loyal to the king, the people of Virginia had never been wedded to the views of the high-church party in England. Among the ministers the surplice was not usual, and there was a Puritan severity about the laws in regard to the Sabbath and attendance at church. As the strife in England became more pronounced, the people in Nansemond and lower Norfolk counties, on the south of the James, showed decided leanings towards Parliament and to the congregational form of worship.

Soon they began to think of separating from the church of England altogether, and they sent for ministers to New England in 1642. In response, the elders there despatched three of their number, who, arriving in Virginia, set zealously to work to organize the congregations on the Nansemond and Elizabeth rivers. According to their own account, these ministers met with much success till they were suddenly stopped in the work by Berkeley, who persuaded the assembly, in March, 1643, to pass severe laws against Nonconformists; and under this authority drove them out of the land in 1644.[22 ]

In the same year occurred an Indian attack which these preachers and John Winthrop, the governor of Massachusetts, thought to be a special visitation of Providence. After the massacre in 1622 the war with the Indians had continued in a desultory way for over twelve years. Year after year squads of soldiers were sent in various directions against the different tribes, and by 1634 the Indians were so punished that the whites thought it safe to make peace. Now, after a repose of ten years, the fierce instincts of the savages for blood were once more excited.

April 18, 1644, was Good Friday, and Governor Berkeley ordered it to be kept as a special fast day to pray for King Charles; instead, it became a day of bloodshed and mourning.[23 ] The chief instigator of the massacre of 1622 was still alive, old Opechancanough, who, by the death of his brother Opitchapam, was now head chief of the Powhatan Confederacy. Thinking the civil war in England a favorable occasion to repeat the bloody deeds of twenty-two years before, on the day before Good Friday he attacked the settlers, and continued the assault for two days, killing over three hundred whites. The onslaught fell severest on the south side of James River and on the heads of the other rivers, but chiefly on the York River, where Opechancanough had his residence.[24 ]

The massacre of 1622 shook the colony to its foundation, and it is surprising to see how little that of 1644 affected the current of life in Virginia. Berkeley seemed to think so little of the attack that after making William Claiborne general of an expedition against the Pamunkey tribe he left the colony in June, 1645.[25 ] He was gone a whole year, and on his return found that Claiborne had driven the Indians far away from the settlements. In 1646 he received information which enabled him to close the war with dramatic effect. At the head of a body of cavalry he surprised old Opechancanough in an encampment between the falls of the Appomattox and the James, and brought him, aged and blind, to Jamestown, where, about three weeks later, one of his guards shot him to death.[26 ] A peace was made not long after with Necotowance, his successor, by which the Indians agreed to retire entirely from the peninsula between the York and James rivers.[27 ]

One of the most remarkable results of the massacre was the change it produced in Rev. Thomas Harrison, Berkeley's chaplain at Jamestown, who had used his influence with the governor to expel the Nonconformist ministers of New England. He came to the belief of John Winthrop that the massacre was a Providential visitation and turned Puritan himself. After a quarrel with Berkeley he left Jamestown and took charge of the churches on the Elizabeth and Nansemond rivers with their Puritan congregations. Berkeley would probably have set the law-officers upon him at once, but among his councillors was Richard Bennett, himself of Harrison's congregation, and his influence held the governor back for a time.

Three years passed, and at length Harrison and his elder, William Durand, were peremptorily directed to leave the colony. Harrison went first to New England and then to old England, while William Durand emigrated to Maryland, where, aided by Bennett, he made terms with Governor William Stone for the emigration of his flock; and in the year 1649 more than one thousand persons left Virginia and settled on the Severn and Patuxent rivers. The settlement was called Providence, and was destined to play a remarkable part in the history of Maryland.[28 ]

When the civil war in England was fairly on, emigration to Virginia was much improved in material, and for many years was very large. The new-comers came to make homes, not merely to make tobacco, and they no longer consisted of servants, but of the merchants and yeomanry of England. "If these troublous times hold long amongst us," wrote William Hallam, a salter of Burnham, in Essex County, England, "we must all faine come to Virginia."[29 ]

Hitherto the uncertainty resulting from the overthrow of the charter made it difficult to secure a good class of ministers. Those who came had been "such as wore black coats and could babble in a pulpet, and roare in a tavern, exact from their parishioners, and rather by their dissolutenesse destroy than feed their flocks." Now these "wolves in sheep's clothing" were by the assembly forced to depart the country and a better class of clergymen arrived.[30 ] In 1649 there were twenty churches and twenty ministers who taught the doctrines of the church of England and "lived all in peace and love";[31 ] and at the head of them was a roan of exemplary piety, Rev. Philip Mallory, son of Dr. Thomas Mallory, Dean of Chester.[32 ]