These excuses, however, were not satisfactory to his judges, and the other charges against him proving only too well-founded, he was deposed from the council, and was glad enough to slip off back to England at the first chance. Three years later, Dale of the iron hand came over fresh from the Netherlands, and put religion, like everything else, under martial law. The captain of the watch was made a sort of tithing-man, whose business it was to preserve order and encourage godliness at the point of the bayonet. It was his duty, half an hour before divine service, morning and evening, to shut the ports and place sentinels, and, the bell having tolled for the last time, to search all the houses, and to command every one (with the exception of the sick and hurt) to go to church. This done, he followed the guards with their arms into the church, where he laid the keys before the governor. On Sunday he was ordered to see that the day was noways profaned by any disorders.
The Ancient Planters were strict Sunday keepers. The earliest law decrees “The Sabbath to be kept holy, that no journeys be made except in case of emergent necessitie on that day, that no goods bee laden in boates, nor shooteing in gunns or the like tending to the prophanation of the day.” The offender who disobeys this decree is sentenced to pay a fine of a hundred pounds of tobacco or “be layd in the stocks.”
Henry Coleman was excommunicated for forty days for scornful speeches, and putting on his hat in church. The minister as well as the church was protected by law from irreverence and disrespect. In 1653, it was ordered by the court that, for slandering Rev. Mr. Cotton, “Henry Charlton make a pair of stocks and set in them several Sabbath-days during divine service, and then ask Mr. Cotton’s forgiveness for using offensive and slanderous words concerning him.” A few years later, Mary Powell, for slandering a minister, was sentenced to receive twenty lashes on her bare shoulders, and to be banished the country. I tremble to think what would have been the fate, had he fallen into episcopal hands, of the Puritan who spoke of bishops as “proud, popish, presumptuous, paltry, pestilent, and pernicious prelates;” and further as “impudent, shameless, and wainscot-faced.” I, for one, should have voted to take something from his punishment, on the ground of his supplying the world with a new and most expressive phrase.
Maryland, liberal in all sectarian matters, strictly forbade calling names such as “Heretick, Schismatick, Idolator, Papist, Antinomian, etc.,” and sentenced the offender to a fine of ten shillings. She also dealt summarily with unbelievers. Her assembly ordained that “whatsoever person or persons shall deny the Holy Trinity, or shall utter reproachful speeches concerning the Trinity or any of the said persons thereof, shall be punished with death and confiscation of land and goods to the Lord Proprietary.”
The first church in America was a very simple affair, an old rotten tent set up in the Jamestown marsh under the pines and hemlocks. The soft May weather made even so much shelter unnecessary, and it was replaced by an awning stretched between the rustling boughs. But busy as the settlers were, they set to work at once on a chapel built of logs and covered with sedge and dirt, which in turn was replaced by a church of timber, fifty feet long, by more than twenty in breadth. This finally was replaced by the brick building whose ruined arches alone remain to tell its story.
When Lord De la Warre arrived in Virginia and found the colonists in desperate straits, he wisely occupied their attention by setting them to repair and refurnish the wooden church then in existence, and to decorate it with flowers. Here during his government he worshipped in a degree of state more fitting for a cathedral than for a wooden chapel in the wilderness. He went to church in full dress, attended by his lieutenant-general, admiral, vice-admiral, master of the horse and the rest of the council, with a guard of fifty halberd-bearers in red cloaks behind him. When the service ended, the procession filed out with as much solemnity as it had entered, and escorted the Governor to his house.
Religious observances played an important part in the early days of the settlement. The first statute made by an early legislative assembly, requires that in every plantation some house or room be specially dedicated to the worship of God, sequestered and set apart for that purpose, and not to be of any temporal use whatever.
It is curious, in view of this last clause, to find it recorded of the House of Burgesses itself: “The most convenient place wee could finde to site in was the quire of the churche.” Surely no place could have been more appropriate for the gathering of the first free assembly of the people in America, and it was equally fitting that their proceedings should open with a prayer for guidance in the path which was destined to be darker and more difficult than they knew. “Forasmuch as men’s affaires doe little prosper when God’s service is neglected,” a prayer was said by Mr. Bucke, the minister, “that it would please God to guide and sanctifie all our proceedings to His owne glory and the good of this Plantation.”
If the church of that time was devoted to temporal uses, religious services were not confined within its walls. Alexander Whitaker, the apostle of Virginia, writes home that he exercises at the house of the governor, Sir Thomas Dale, every Saturday night. This “exercising,” or hearing of the catechism, with prayer and song, in private houses, was a matter of necessity in days when a parish covered a space hardly to be crossed in a day’s journey, with the roads or bridle-paths choked with undergrowth, and blocked by fallen logs. The Rev. Mr. Forbes seems to have been of a complaining nature, yet he rouses one’s sympathy when he tells of the difficulties under which he labored.
“My parish,” he says, “extendeth LX miles in length, in breadth about XI.” Over this distance were scattered some four hundred families, to whom he was expected to minister. “Sometimes,” he goes on plaintively, “after I have travelled Fifty Miles to Preach at a Private House, the weather happening to prove bad on the day of our meeting so that very few met, or else being hindred by Rivers and Swamps rendred impassable with much rain, I have returned with doing of nothing to their benefit or mine own satisfaction.”