USA > Massachusetts > Plymouth County > Plymouth > Brief history of the First Church in Plymouth, from 1606 to 1901 > Part 2
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7
would be better to retire from the scene of so much ungodly strife, and to seek a home elsewhere, more favorable to their religious development. On the 12th of February 1609, they obtained permission from the authorities of Leyden to settle there, and on the Ist of May they removed thither. Amster- dam was the centre of bustling commerce, while Leyden, though possessing great manufact- Leyden uring industries, especially, the spinning 1609. and weaving of cloth, was above all else academic. Its famous university opened in 1575, attracted students from foreign lands, and continued, through the fame of such professors as Lipsius, Vossius, Heinsius, Gronovius, Hemsterhuis, Ruhuken, Valckenaer, Scaliger, Descartes, and Boer- haave, to be an intellectual power in Europe. Here, the problems of learning, of philosophy, of theol- ogy, and biblical exegesis, were discussed with abso- lute freedom, and before an audience sufficiently large and interested, to produce at times unusual excitement.
When the Pilgrims arrived in Holland, they were without a pastor. Clyfton felt the infirmities of ad- vancing years a sufficient obstacle to emigration. Still, John Robinson and William John Robinson Brewster, who were the last of the 1609. original flock to reach Amsterdam, remained with them. The former was elected, and publicly ordained to be their min- ister, the latter was chosen as their elder. The society numbered about one hundred members, and
[9]
The First Church in Plymouth
steadily increased to three hundred. There were three deacons, two of whom, were John Carver and Samuel Fuller. After a while, they purchased a large dwelling, which in 1611 was used as pastor's residence and meeting-house. It stood under the shadow of the belfry tower of St. Peter's Church, and in the rear of it, twenty-one cottages were erected for poor emigrants.
The Pilgrims commended themselves by their devoutness and high character to the citizens of Leyden, who showed them great consideration, and would have emphasized this respect still more, but for the fear of offending England. The magistrates of the city were wont to contrast their peaceable demeanour with the strifes and quarrels of refugees from other nations. "These English " said they, " have lived among us now these twelve years, and yet we never had any suit or accusation come against any of them." They were of the type of citizens adding strength and quality to any com- munity. Their pastor, was first and last a preacher and teacher, and concerned himself with his proper function, not turning aside to alien issues however tempting, but laboring incessantly to build up the lives of his flock, on the truths and principles of the Gospel, and in all the ways of pure and godly living. He was not contentious, except where the vital interests of sound doctrine were concerned, and when error was calculated to sap the foundation of public morals. Now, and then, as in the con- troversy on Arminianism he entered into scholastic
[IO]
The Sojourn in Holland
disputes. The old controversy between Arminius and Gomarus had been revived in Leyden, under new leaders. The two professors, Polyander and Episcopius, were in hot dispute on the nature of God's power and purpose in creation, and in human history. Polyander was the champion of Calvinism, which at the close of the 16th century was dominant in Holland; and Episcopius, the successor of Arminius in the chair of theology at Leyden, was the defender of the anti-Calvinistic school of opinion, which not only created the Re- monstrant Church in Holland, but pervaded much of the neo-Protestantism of England.
The Calvinistic position on this question is set forth in Calvin's Institutio Christian Religionis, written in early manhood, but subject to constant revision in later life, and may be briefly stated.
I. Man was made in the image of God. Adam fell from this state, and involved the race in his fall.
2. Redemption from this state is by the incarna- tion of God in Jesus Christ. But until a man is united to Christ, so as to partake of him, there is no salvation. Through faith, and by the secret and special operation of the Holy Spirit, the believer after repentance, and newness of life, receives as- surance and justification. His sins are forgiven, he is accepted of God. This assurance rests upon the divine choice of man to salvation, and this falls back on God's eternal sovereign purpose whereby he has predestined some to eternal life, while the rest of
The First Church in Plymouth
mankind are predestined to condemnation and eter- nal death.
3. The external aids to union with Christ, are the church and its ordinances, especially the sacrament. The Church universal is the multitude gathered from all nations, who agree in one common faith ; and wherever the word of God is sincerely preached, and the sacraments are duly administered, accord- ing to Christ's institute, there beyond doubt is a church of the living God.
The Arminian contention as stated by Simon Episcopius is as follows : -
I. The decree of God is, when it concerns his own actions absolute ; but when it concerns man's, conditional, i. e., the decree relative to the Saviour to be appointed, and the salvation to be provided is absolute, but the decree relative to the persons saved or condemned is made to depend on the acts - belief and repentance in the one case, unbe- lief and impenitence in the other - of the persons themselves.
2. The Providence or government of God while sovereign is exercised in harmony with the nature of the creatures governed, i. e., the sovereignity of God is so exercised as to be compatible with the freedom of man.
3. Man is by original nature, through the assist- ance of divine grace, free, able to will and perform the right ; but is in his fallen state, of and by him- self, unable to do so ; needs to be regenerated in all his powers before he can do what is good and pleas- ing to God.
[ 12 ]
The Sojourn in Holland
4. Divine grace originates, maintains and perfects all the good in man, so much so that he cannot, though regenerate, conceive, or will, or do any good thing without it.
5. The saints possess by the grace of the Holy Spirit, sufficient strength to persevere to the end in spite of sin and flesh, but may so decline from sound doctrine as to cause divine grace to be inef- fectual.
6. Every believer may be certain or assured of his own salvation.
7. It is possible for a regenerate man to live without sin .*
This controversy, which in a variety of ways re- peats itself in the later history of the Pilgrims, ended, as such debates usually end, with both sides claiming the victory. The exiles were proud of their champion, and were satisfied that he had come out of the conflict triumphantly, and had "non- plussed " his opponent ; and others, who were not biassed as to the issue, freely admitted that Robin- son had borne himself with courage, and courtesy, and skill, and learning, against one of the ablest dis- putants of the age. Indeed, he was in every respect a remarkable man, scholarly yet modest ; liberal, yet free from the extravagant license of his age; religiously earnest and strenuous, yet destitute of anything like narrowness and bigotry ; conserva- tive as to the faith and principles of the New Testament, though averse to creeds and dogmas
* Britannica Encyclopædia Article Arminius Vol II.
[13]
The First Church in Plymouth
having no sure foundation in the Gospels, and properly belonging to later ages; clinging to the truth of the past, as it was held in his day, the com- monly accepted Augustinian theology with Calvin- istic emendations, but eager to keep himself, and the church over which he presided, open to the new light, which ever breaks forth from the word of God. His growth was not stunted, but pro- gressive ; and though he wrote many books and pamphlets, more or less critical, nothing that he ever wrote so completely expressed his mind and character, and revealed his true attitude towards the fundamental principles of the Christian religion, as the noble address to the departing Pilgrims, in which he warned them against stagnation of thought, and finality of belief, and the baneful tendency to build tabernacles on some mountain of theological speculation - one for Luther, one for Calvin, and one for Arminius. His mind was of the type which resists foreclosure, lies open to the light, and adjusts itself to whatever truth of nature or of life presents satisfactory credentials; which is always broad enough, to do justice to opinions, it cannot wholly share. Not owning allegiance to any stereo- typed creed, he refused to set the seal of his author- ity upon any compendium of divinity, or final theological statement, however small, for the use of his followers; and so the Scrooby covenant, simple, positive, practical, undogmatic, remained, in Holland, and later in New England, the only com- pass by which the fathers guided themselves through
[14]
The Sojourn in Holland
the turbid waters of religious controversy, by which they were so frequently surrounded. It was the all-sufficient rule of faith and practice at Scrooby, at Amsterdam, at Leyden, at Plymouth, and is to this day, at the end of three centuries, an adequate bond of Christian fellowship.
It is impossible to do justice to the powerful in- fluence of John Robinson upon the Pilgrims. He swayed the minds of men like Brewster, Bradford, Carver and Winslow, who in many re- spects were his equals, as with magic. He com- manded their confidence and respect, while he was near them, and when the ocean divided him from them, they kept his name and character in unfad- ing remembrance. The spirit and polity of the church in Plymouth owed its continued existence to him, and preserved its integrity during the first try- ing years of American exile, through his sagacious counsel, and against the subtle blandishments of the Adventurers in London, and the dislike and sus- picion of the unmitred prelates of Salem. The Church was Separatist in Leyden, and remained Separatist and independent through its long struggle in the wilderness of New England. It stood alone, and held its own, maintaining friendly relations with kindred communities, but always jealously guard- ing its freedom, in all matters pertaining to the liberty of the individual conscience, and the abso- lute right of self-government.
And, in the annals of that time, when civil and religious liberty was only beginning to be under-
[15]
The First Church in Plymouth
stood, the temper and attitude of this little com- munity and its pastor were remarkable. It is true that more than a hundred years before the Pilgrims sailed from Holland, Sir Thomas More had written his Utopia, or ideal of a State, in which he had de- clared that Utopus the founder, had made a law, that every man might be of whatever religion he pleased, and might endeavour to draw others to it, by force of argument, and by amicable and modest ways; but those who used reproaches or violence in their attempts were to be condemned to banish- ment. Nevertheless, this view of religious tolera- tion was looked upon in that age, as it is in many quarters even now, as altogether visionary and im- practicable, and he who taught it, one of the seren- est and most beautiful souls in history, was only like a voice crying in the wilderness. Not until the years 1644 and 1647 when John Milton issued his " Areopagitica, or speech for the liberty of un- licensed printing," and Jeremy Taylor published his " Liberty of Prophesying," more than twenty years after the Mayflower started on her eventful voyage, was there any attempt in England to set forth the true principles of civil and religious lib- erty. Yet, the exiles at Leyden were illustrating ideas and principles, learned in the hard school of persecution and suffering, to which later generations have added little, and from which they have had lit- tle to take away. It was enough for them, that they recognized the sufficiency of Scripture, the validity of reason and conscience under divine control, the
[ 16]
The Sojourn in Holland
spiritual authority of Jesus Christ, the plain teach- ing of the Gospels, and the necessity to salvation, of personal godliness. Practical loyalty to their great spiritual Head, was what concerned them most, and made them such rigid disciplinarians, in matters of conduct and character. Vice was the worst heresy with which they had to deal. They were less careful, all through their history, that their followers should agree or disagree with their views, than that they should walk justly and cir- cumspectly, and live pure and upright lives. John Calvin set himself to purify the State, and estab- lish the government of Geneva, upon a Christian basis, stamping out vice and crime, and ruling shameless iniquity with a rod of iron. And the Pilgrim Fathers thoroughly believed in the feasi- bility of a Christian Republic, in which pure living was, in the Apostolic sense, equivalent to sound doctrine, and personal righteousness the best proof of salvation.
This accounts, in large measure, for the compara- tive absence among them, of pitiful wrangling about words, which characterized so many of their con- temporaries, and the concentration of their energy and enthusiasm upon the growth of Christian morals and manners, in their community. Sinners of the obdurate type always gave them the greatest trouble, and neither wealth, social status, nor any other con- sideration, could save such from their stern con- demnation. All who wished to enter their society, or stay there, must not by their conduct or bearing,
[17]
The First Church in Plymouth
bring reproach upon the community. They were resolved, that the church should set the style of living for the world, and not the world for the church. "They came as near the primitive pattern of the first churches, as any other churches of these latter times, hath done, according to their rank and quality."*
* Bradford, First Church Records.
[18]
CHAPTER III. Across the Atlantic.
T HE English element in the Leyden Con- gregation, never seemed to outgrow the feeling, that though in the enjoyment of larger liberty, and security from cruel oppression, they were sojourners in a strange land. They hoped, almost against hope, that some change for the better would take place, either dynastic or ecclesiastical, which would enable them to return to their homes in England. But, the change never came, and as early as 1617, they contemplated emigration to America. Leyden did not provide as many opportunities for such work as they could do, as Amsterdam. Some were skilled mechanics, others quickly picked up handicrafts of one sort or another, but quite a number were unskilled, and at their wit's end to know how to earn a living.
The old world was everywhere, becoming too narrow and contracted for its teeming populations, and a refuge was needed from oppression and star- vation. And, as the Pilgrims brooded over their hardships, and daily wrestled with the hard problem of existence, the vision of life in some distant colony under the British Crown, was not without its fascinations. They were strong, thrifty, daring, and, if only means of transportation could be found, the goodness of God and their own enterprise might be trusted to do the rest. Tidings had
[19]
The First Church in Plymouth
reached them, of the fitting out of commercial ex- peditions from England, to her various colonies, and their only hope seemed to lie, in being able to join one of these. They, therefore, sent John Carver and Robert Cushman to London, to nego- tiate a scheme, which had been carefully prepared, by which they might be transported to America. London was the centre of commercial enterprise, and adventurous companies were investing their wealth in opening up new fields of business, and laying the foundations of that commercial suprem- acy which was to put the world under trib- ute. They took with them a document, which was evidence of their loyalty and good faith, signed by John Robinson and William Brewster, setting forth in seven articles, the conditions to which they would pledge themselves, in starting out on the projected enterprise. Their purpose, at least in its inception was not purely religious. They had struggled with hopeless poverty long enough, and longed to improve their material condition, as the preliminary to higher and nobler things. They wanted to earn an honest competency for them- selves and their children. Carver, and Brewster, soon found that in London they had to deal with men of the world, accustomed to drive hard bar- gains, into which heroic and benevolent motives did not enter. The Virginia Company, and other combinations, existed only for trade and commerce, under charters of the Privy Council. They were composed of Merchant Adventurers, and as the
[20 ]
Across the Atlantic
loan which the Pilgrims required for seven years, and were prepared to negotiate, was subject to grave risks, and depended upon the industry and thrift of the borrowers, it was accompanied with hard conditions. Necessity, however, knows no choice. The bargain was completed.
On the return of the emissaries, the members of the church at Leyden were invited to volunteer for the expedition, with the understanding, that if a majority agreed to go to America, their pastor would accompany them, but, otherwise, Brewster was to lead them to the Promised Land. To Robinson's regret, the majority did not approve of the expedi- tion. Their hearts failed them, and it was left to a minority of the community, to win an exalted and enviable place in history.
The chosen company quickly set about making urgent plans for their departure. Some were in London, negotiating for a vessel and cargo, and all necessary equipments for the voyage. Others were busy at Leyden, securing another vessel to take them to England, and making such domestic ar- rangements as the occasion required. When every- thing was ready, the church set apart July 2Ist 1620, as a day of humiliation and prayer, and assembled in their meeting-house. John Robinson preached to them from the text, Then I proclaimed a fast there, at the river Ahava, that we might humble ourselves before God, to seek of him a straight way for us, and for our little ones, and for all our substance. Ezra VIII. 21.
[21 ]
The First Church in Plymouth
He also delivered an address, and among other wholesome instructions and exhortations, Winslow tells us, " he used these expressions, or to the same purpose :
" We are now ere long to part asunder and the Lord knoweth whether ever he should live to see our faces again. But whether the Lord had ap- pointed it or not, he charged us before God and his blessed angels, to follow him no further than he fol- lowed Christ; and if God should reveal anything to us by any other instrument of his, to be as ready to receive it, as ever we were to receive any truth by his ministry; for he was very confident the Lord had more truth and light yet to break forth out of his holy word. He took occasion also miserably to be- wail the state and condition of the Reformed Churches, who were come to a period in religion, and would go no further than the instruments of their Reformation. As, for example, the Luther- ans, they could not be drawn to go beyond what Luther saw ; for whatever part of God's will he had further imparted and revealed to Calvin, they will rather die than embrace it. And so also, saith he, you see the Calvinists, they stick where he left them ; a misery much to be lamented : for though they were precious shining lights in their times, yet God had not revealed his whole will to them; and were they now living saith he, they would be as ready and willing to embrace further light as that they had received. Here also he put us in mind of our church covenant, at least that part of it whereby we
[22 ]
Across the Atlantic
promise and covenant with God, and one with another, to receive whatever light or truth shall be made known to us from his written word; but withal, exhorted us to take heed what we received for truth, and well to examine it, and compare it, and weigh it, with other Scriptures of truth, before we received it. For, saith he, it is not possible the Christian world should come so lately out of such thick anti-christian darkness, and that full perfection of knowledge should break forth at once." *
On the following day the emigrants went on board the Speedwell, a small vessel which was to take them to England; and set sail from Delft- haven, parting sorrowfully with the fair city, which had given them such hospitable shelter, and with the dear friends from whom they were separating it might be for life, and started on their way with a prosperous wind, and a parting salute. " We gave them " writes Winslow "a volley of small shot, and three pieces of ordnance; and so lifting up our hands to each other, to the Lord our God, we de- parted and found his presence with us."
The Speedwell soon reached Southampton, where the Mayflower from London awaited her, with some of their company, and a trans-atlantic cargo on board.
Negotiations and arrangements with the Advent- urers dragged slowly, and delayed the expedition, to the sore perplexity and regret of the Pilgrims. In the midst of this delay William Brewster re- ceived an official letter of farewell from John
* Hypocrisie Unmasked by Edward Winslow.
[23]
The First Church in Plymouth
Robinson to the departing company, full of wise counsel and encouragement, as to their civil and religious duties and obligations, and commending them to the providence of God.
On the 15th of August 1620, the Mayflower and Speedwell started on their voyage across the Atlantic. Whether the latter ship was unsea- worthy, or her master's courage was not equal to the task, will never be known ; but the craft leaked, put into Dartmouth and then into Plymouth for repairs, and was finally abandoned and sold. After the loss of a month of very precious time, the May- flower, with Thomas Jones as captain, sailed alone on the 16th of September. She carried 102 pas- sengers, and was bound for the Virginia Colony. At the outset, she was further delayed, by stress of weather, but eventually the winds were favorable, and she started out on her long and perilous voy- age. These brave men and women The Mayflower impelled by a grand ideal, which
I620. had hitherto led them from one city of refuge to another, broke away from earthly supports, and flung themselves with absolute confidence, on the guidance and pro- tection of God. They knew not what fate awaited them, or on what shore they might be cast, but carried in their breasts the hope of a better country, in which they might be free, virtuous, and con- tented. No ship ever bore a costlier freight. The ocean never carried on its heaving, restless bosom a charge so loaded with the higher destinies of man-
[24 ]
Across the Atlantic
kind. Now in sunshine and then in cloud; one day scudding before a favouring breeze, and the next labouring in the trough of the sea; at this moment, cowed with fear, at that, exultant with hope ; the exiles trusted themselves to the change- ful winds and the treacherous deep, nourishing in their daring hearts, the unwritten charter of a gov- ernment, founded upon law and liberty, and des- tined, though they knew it not, to afford shelter and protection to millions, who like themselves, should seek refuge from tyranny and starvation.
A voyage of sixty-seven days, more than twice the average length ofa passage at that time, brought the Mayflower to Cape Cod. Two days afterwards, anchor was cast in the quiet
Cape Cod Novem- waters of Provincetown Har- ber 20th 1620. bour, and with gratitude to Almighty God for safe deliver- ance from the perils of the sea, the Pilgrims, not forgetting the past, and not despairing of the future, turned their faces trustfully and bravely, to the difficulties and dangers, which awaited them in the unknown wilderness on shore. The night before setting foot on American soil, they met in the ship's cabin, to settle the preliminary problem of statesman- ship, by signing a bond or agreement, to regulate The Compact Nour 2Ist 1620. their government, and to hold them together in peace and good-will. On their own respon- sibility, they had come together years before as a separate church, undogmatic and
[25]
The First Church in Plymouth
self-governing, with officers and ordinances of their own free choice; and, now, they were to be welded into a civil commonwealth equally free, authoritative, democratic. The form of the Compact was as follows -
" In ye name of God, Amen. We whose names " are under-written, the loyall subjects of our dread " Soveraigne Lord, King James, by the grace of God, " of Great Britain, France, and Ireland, King, de- " fender of the faith, etc., having undertaken for the "glory of God, and advancement of the Christian "faith, and honour of our King and country, a " voyage to plant the first colony in the Northern " parts of Virginia, do, by these presents, solemnly "and mutually, in the presence of God, and one of "another, covenant and combine ourselves together " in a civil body politic, for our better ordering and " preservation, and furtherance of the ends aforesaid ; " and by virtue hereof to enact, constitute and frame "such just and equal laws, ordinances, acts, con- " stitutions, and offices, from time to time, as shall " by thought most meet and convenient for the "general good of the colony; unto which we "promise all due submission and obedience. In " witness where of we have hereunder subscribed "our names, at Cape Cod the IIth of November " (" old style ") in the year of the reign of our sover- "eign lord, King James, of England, France and " Ireland the eighteenth, and of Scotland the fifty- " fourth, Anno Domini 1620
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.