There were in 1617 two organized English companies which had been chartered by James I. to colonize America, and empowered to effect regular and permanent settlements, extending one hundred miles inland. The headquarters of one of these was in London, of the other in Plymouth.[91] The Leyden Pilgrims were impelled to sail under the auspices of one of these merchant-companies by a double consideration—a lack of means to effect an independent settlement, and a desire to emigrate in such shape that they might live under English protection.[92] Hence on selecting Virginia as the site of their intended settlement, the exiles at once despatched two of their number to England, at the charge of the rest,[93] to negotiate with the Virginia company.[94] They “found God going along with them;” and through the influence of “Sir Edwin Sandys, a religious gentleman then living,” they might at once have gained a patent; but the careful envoys desired first to consult “the multitude” at Leyden.[95]
In their interview with the Leyden merchants, the envoys had expressly stipulated for freedom of religious worship.[96] On their return to Holland they told the Leyden congregation that they “found the Virginia company very desirous to have them go out under their auspices, and willing to grant them a patent, with as ample privileges as they could bestow; while some of their chiefs did not doubt their ability to obtain a guaranty of toleration for them from the king.”[97]
The Pilgrim agents carried back with them a friendly and sympathizing letter from Sir Edwin Sandys;[98] and to this a formal answer was returned. “We verily believe,” wrote Robinson and Brewster, “that the Lord is with us, unto whom and whose service we have given ourselves in many trials; and that he will graciously prosper our endeavors according to the simplicity of our hearts therein. We are well weaned from the delicate milk of our mother-country, and inured to the difficulties of a strange and hard land, which yet, in a great part, we have by patience overcome. Our people are, for the body of them, industrious and frugal, we think we may say, as any company of people in the world. We are knit together as a body in a most strict and sacred bond and covenant of the Lord, of the violation whereof we make great conscience, and by virtue whereof we do hold ourselves strictly tied to all care of each other’s good, and of the whole. It is not with us as with other men, whom small things can discourage, or small discontentments cause to wish themselves at home again. We know our entertainment in England, and in Holland; we shall much prejudice both our arts and means by removal; but once gone, we should not be won to return by any hope to recover even our present helps and comforts.”[99]
While these negotiations were pending the Virginia company found much greater difficulty than they had apprehended in winning from the silly and pedantic king an assent to the tolerant clauses of the Pilgrims’ patent; “and though many means were used to bring it about, it could not be effected.”[100] When the Pilgrims asked that liberty of worship might be confirmed under the king’s broad seal, they were asked two questions: “How intend ye to gain a livelihood in the new country?” The reply was, “By fishing, at first.” “Who shall make your ministers?” was the next query. The Pilgrims answered, “The power of making them is in the church;” and this spoiled all. To enlarge the dimensions of England James I. esteemed “a good and honest motive; and fishing was an honest trade, the apostles’ own calling,” yet he referred their suit to the decision of the prelates of Canterbury and London.[101]
The exiles were advised not to carry their suit before the bishops, but to rely upon events and the disposition which his majesty had shown to connive at their enterprise under “a formal promise of neglect.”[102] Besides, it was considered that if James had confirmed their titles, nothing could bind him. “If afterwards there should be a purpose to wrong us,” said they, “though we had a seal as broad as the house floor, it would not serve the turn; for there would be means enough found to recall or reverse it.”[103] So they determined in this, as in other things, to rest on God’s providence.
New agents were at once despatched to England to urge forward the lagging preparations. But dissensions in the Virginia company “ate out the heart of action.” At last, in 1619, a patent was granted,[104] and only “one more negotiation remained to be completed. The Pilgrims were not possessed of sufficient capital for the execution of their scheme. The confidence in wealth to be derived from fisheries had made American expeditions a subject of consideration with English merchants; and the agents from Leyden were able to form a partnership between their friends and the men of business in London. A company called the ‘Merchant-Adventurers’ was formed. The services of each emigrant were rated as a capital of ten pounds, and belonged to the company; all profits were to be reserved till the end of seven years, when the whole amount, and all houses, lands, gardens, and fields, were to be divided among the shareholders according to their respective interests. A London merchant who risked one hundred pounds would receive for his money tenfold more than the penniless laborer for his entire services. This arrangement threatened a seven years’ check to the pecuniary prosperity of the colony; yet as it did not interfere with civil rights or religion, it did not intimidate the resolved.”[105]
It is peculiarly interesting to us of this generation to notice how prominent a trait republicanism was in the intellectual character of the Pilgrims. It crops out constantly. Nothing must be done without the assent of “the multitude.” When any important matter was broached, the pastor did not presume to dictate, nor did the elders assume to control; the decision rested with the majority vote of the community. Their council was the ideal model of a pure democracy.
So now, when their envoys returned, “they made a public recital,” and the Pilgrims “had a solemn meeting and a day of humiliation to seek the Lord for his direction.”[106] Robinson preached, “teaching many things very aptly and befitting their present occasion and condition, strengthening them against their fears and perplexities, and encouraging them in their resolutions.”[107]
This fine incident was at once an illustration and a prophecy; it illustrated the rugged, self-centred, yet devout independence of the exiles, and it prophesied from this the twining laurels of success. The Pilgrims were invincible; and the secret of their strength was religious democracy. If in their right hand they held an open Bible, signifying faith and hope, in their left they clutched tenaciously the fundamental but still crude principles of organized liberty—the now open secret of later Saxon progress.
At length, in July, 1620, “after much travail and debate, all things were got ready and provided.”[108] It had been previously decided who and how many should sail with “the forlorn hope;” “for all that were willing to have gone could not get ready on account of their other affairs; neither if they could, had there been means to have transported them all together. Those that stayed being the greater number, required the pastor to tarry with them; and indeed for other reasons Robinson could not then well go, so this was more readily yielded unto. The others then desired elder Brewster to sail with them, which was assented to. It was also agreed by mutual consent and covenant, that those who went should be an absolute church of themselves, as well as those who remained; seeing that, in such a dangerous voyage, and removed to such a distance, it might come to pass that they should, for the body of them, never meet again in this world; yet this proviso was inserted, that as any of the rest crossed the water, or any of the Pilgrims returned upon occasion, they should be reputed as members without any further discussion or testimonial. It was also promised to those that went first, by the body of the rest, that if the Lord gave them life and means and opportunity, they would come to them as soon as they could.”[109]