Rapid as is the progress of steam upon those waters, which, in giving up their Indian patronymies, gave up the bold hunter and his lithe canoe to the progress of "manifest destiny," few are those who pass the venerable site of the first colony in Virginia, Jamestown, without paying a tribute of a sigh, and perchance a tear, to that solitary tower which is still standing a mute watcher amid the few almost illegible tombs,—all that are left of a busy population long departed;—the germ, however, of a great nation, whose name is even now "a watchword to the earth."
The rank grass waves above those mouldering stones—the green corn of summer rustles in the breeze, which seems, it its "hollow, solemn memnonian, but saintly swell," to have "swept the field of mortality for a hundred centuries,"[C] and that lone, ruined, vine-crested tower, stands, the only memorial of the house, and the Temple of God. Gone are the altars where knelt the adventurer and the exile—high-born chivalry and manly beauty—gentle blood and noble pedigree,—and where rose "humble voices," and beat "pure hearts," approaching the throne of the heavenly grace! Jamestown is a city of the dead, and precious is the dust of its pathless cemetery!
When we turn "from the wreck of the past that has perished," and stand beside those monuments which have withstood the "corroding tooth of time," and still stand invested with the sacred and solemn beauty of antiquity, we approach in the venerating spirit of worshippers, and render our thank-offerings at their base. Such is likely to be the feeling with the pilgrim antiquary, as he stands for the first time beneath the shadows of that venerable cruciform pile, St. John's Church, Hampton, which has braved "the battle and the breeze" of nearly two centuries; and then, when he crosses its worn threshold, and treads its echoing aisles, the wish must arise, involuntarily, to know something of the history of a spot "so sad, so fair."
With the exception of Jamestown, there is no portion of Virginia possessing as much historic interest as Hampton, and its vicinity. Hampton is the county seat of Elizabeth City County, which is one of the eight original shires in which Virginia was divided. The town is doubtless the oldest Indian settlement in Virginia, and it is a matter of historical verity that it was the first place visited by Captain John Smith after he had cast anchor in these waters. We learn from Burke, the historian, that while Smith and his company were "engaged in seeking a fit place for the first settlement, they met five of the natives, who invited them to their town, Kecoughtan, or Kichotan, where Hampton now stands. Here they were feasted with cakes made of Indian corn, and regaled with tobacco and a dance. In return, they presented the natives beads and other trinkets."
We have no occasion to go specially into the history of this expedition, as it is well known to the student, that it was the result of a successful application on the part of a company, succeeding that of the ill-fated Sir Walter Raleigh, and for which a charter was obtained from James the First, in the year 1606, for the settling of Virginia. "The design," says Stith, the historian of Virginia, "included the establishment of a northern and southern colony, and among the articles, instructions, and orders," of the charter, provision was made for the due carrying out of that which is the highest end of every Christian colony, for it is expressly ordered, that "the said president, council, and ministers, should provide that the true word and service of God be preached, planted, and used, according to the rites and doctrines of the Church of England; not only in the said colonies, but also as much as might be amongst the savages bordering upon them, and that all persons should kindly treat the savages, and heathen people, in those parts, and use all proper means to draw them to the true service and knowledge of God."[D] This expedition left the shores of England, December 19, 1606, and, after a protracted voyage, occasioned by unpropitious winds, which kept them in sight of home for more than "six weeks," reached the capes of Virginia. The southern cape was christened "Henry," and the northern, "Charles," after the King's sons. This was on the 26th day of April, 1607. Accompanying this expedition was Rev. Robert Hunt, of the English Church, as the first chaplain of that colony, which, though few as the grains of mustard seed scattered by the morning wind, was the first planting of that tree which was destined, in coming time, to strike its roots deep down into the centre of empire, and to shelter beneath its strong branches, and wide-spread shadows, the exile and the oppressed, and to furnish home and altar for the pilgrim of civil and religious freedom.
When we look around now and behold our country, "the observed of all observers," exalting her "towering head," and "lifting her eyes," the mind instinctively turns to the colony of Jamestown; and we cannot but exclaim, in the words of the Psalmist, "Thou hast brought a vine out of Egypt; Thou hast cast out the heathen and planted it. Thou preparedst room before it, and didst cause it to take deep root; and it filled the land. The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars. She sent out her boughs unto the sea, and her branches unto the river." But a sad memory for the days of toil, and struggle, and blood in that little colony, will remind us that this tree was not "transplanted from Paradise with all its branches in full fruitage." Neither was it "sowed in sunshine," nor was it "in vernal breezes and gentle rains that it fixed its roots, and grew and strengthened." Oh, no! oh, no! In the mournfully beautiful words of Coleridge, "With blood was it planted; it was rocked in tempests; the goat, the ass, and the stag gnawed it, the wild boar whetted its tusk upon its bark; the deep scars are still extant on its trunk, and the path of the lightning may be traced among its higher branches!" The first communion of the body and blood of our Lord was administered by the pious Hunt, May 4, 1607, the day after the debarkation of the colonists: and, "here," says the Bishop of Oxford, "on a peninsula, upon the northern shore of James River, was sown the first seed of Englishmen, who, in after years, were to grow and to multiply into the great and numerous American people." It was an offering, this first sacrament, of the "appointed sacrifice of prayer and thanksgiving;" and we have an evidence of the pervading spirit of Hunt in that little band, when we remember that among their very first acts after rearing their straw-thatched houses for protection from the weather, was to erect the church of the colony. Hunt was succeeded, after his death, in 1610, by Master Bucke (the chaplain of Lord de la Ware), whose services were called forth the very day of his arrival at Jamestown. According to Purchas, "He (that is Lord Delaware) cast anchor before Jamestown, where we landed, and our much grieved Governor, first visiting the church, caused the bell to be rung; at which all such as were able to come forth of their house, repayered to church, which was neatly trimmed with the wild flowers of the country, where our minister, Master Bucke, made a zealous and sorrowful prayer, finding all things so contrary to our expectations, and full of misery and misgovernment." This state of things had been brought about by the treacherous conduct of their neighbors, the savages, domestic feuds, fluctuations in the quantity and quality of their food, bad water, and severe climatic diseases. While "Master Bucke" was toiling with the little band at Jamestown, Whitaker (son of Master Whitaker of St. John's College, Cambridge) was in Henrico, whose deeds of love and patience in his noble work we would gladly record, but for the desire of approaching, as speedily as possible, the beginning and planting of the church in Elizabeth City County. The first legislature of Virginia was convened under the administration of Governor Sir George Yeardley, in the year 1626; but before this we find, during the first administration of Governor Wyatt, nay, before that, during that of Sir Thomas Yeardley, in 1619, a starting point for our inquiries and investigations in regard to the Hampton Church. By reference to the histories of the period, we find that the pay of their clergy was fixed at £200 worth of corn and tobacco. One hundred acres were marked off for glebes in every borough, for each of which the company at home provided six tenants at the public cost. They applied to the Bishop of London to find them a body of "pious, learned, and painful ministers,"—"a charitable work," says Wilberforce, "in which he readily engaged." Two years subsequent to this occurred the massacre at Jamestown, and two years after that, we find, amongst thirty-five provisions, the following, for the promotion of religious knowledge and worship: That there shall be erected a house of worship, and there shall be a burial ground on every plantation; that the colonists, under penalty, shall attend public worship, and that there shall be uniformity in faith and worship, with the English Church—prescribing also the observance of the feasts of the Church, and a fast upon the anniversary of the Jamestown massacre; not forgetting, by the way, to enjoin "respectful treatment, and the payment of a settled stipend to the colonial clergy." In the instructions given to Sir William Berkeley, Governor-General of Virginia, after the return of the royal exile, Charles the Second, to the throne of his murdered sire,—passing over, as we do, for the sake of brevity, much that might interest the reader during the closing period of the reign of James, that of Charles the First, and also that of the psalm-singing blood-hunter Cromwell,—we find the recommendation of the duties of religion, the use of "the booke of Common Prayer, the decent repairs of Churches, and a competent provision for conforming ministers."[E] These suggestions, we learn, were at once acted upon by the colonial legislature, and provision was made for the building and due furniture of churches, &c., &c. This was in 1660. The oldest records in the County Court office date as far back as 1635. In 1644, I find the churchwardens presenting two females for offences, to the Court; and in 1646, I find that Nicholas Brown, and William Armistead, churchwardens, present one of their body to the Court, requesting that Thomas Eaton be compelled to collect the parish levy, and make his returns. This fixes the fact, then, that this was a parish, and that there was a church somewhere in this region in 1644, for, from the English laws respecting the clergy, the object of the creation of churchwardens is "to protect the edifice of the Church, to superintend the ceremonies of public worship, to promote the observance of religious duties, &c., &c.[F]" I find, in 1644, the following on record—"To paid Mr. Mallory for preaching 2 funeral sermons, 800 pounds of tobacco." The next year I find the Rev. Mr. Justinian Aylmere, who continued to officiate until the early part of 1667. We now find, in those same records, the first mention of the church immediately under consideration, and it is as follows, being an extract from a will, and bearing date December 21, 1667:
"I, Nicholas Baker, being very sicke in body, but of perfect memory, doe make, constitute, and ordaine this my last will and testament, revoking and disclayming all other wills by me made. Imprimis, I give my soule unto God my redeemer, and my body to bee decently buried in ye new church of Kighotan. Item, I give and bequeathe unto Mr. Jeremy Taylor, minister,[G] my cloath cloak, to bee delivered to him after my corpse carrying out of ye house."
From these extracts I learn these two facts, that there was a new church, already built, and that Mr. Jeremy Taylor was the minister, and the inference is a legitimate one, taking into consideration the instructions given to Governor Berkeley, and acted upon by him, to which reference is made above, that the old church now standing in Hampton, built in the form of a cross, and of brick, a drawing of which, accompanies this communication, was erected at some period about 1660, or between that and 1667. That it was not built before 1660, we have strong reasons to presume; and that it was built between that and 1667, we hope to show hereafter. In the time intervening between the murder of Charles the First and the restoration, there would have been no churches built, we presume, in the form of the cross—this the minions of Cromwell would not have allowed; nor for the worship and ritual of the Church of England, for the same reasons; and, moreover, the will above referred to, speaks of the church as being "ye new church of Kighotan."
The tower was an after thought, as we find from the vestry-book, now in the possession of the writer. The following bears date 2d day of March, 1761:
"Charles Cooper came into vestry, and agreed to do the brick work of the steeple, with good and well burnt bricks and mortar of lime, at least fifteen bushels of lime to every thousand bricks so laid. The said Cooper to find all materials necessary for building the said steeple, and all expenses what kind soever at his own proper cost. The said Cooper to give bond for the performance, agreeable to a resolve of the said vestry on the 6 day of February last."