The Great Events by Famous Historians [Volumes 1-14]

Eight years' residence, however, in a land of strangers, subjected to its trials and burdened with its sorrows, satisfied this little band that Holland could not be for them a permanent home. The "hardness of the place" discouraged their friends from joining them. Premature age was creeping upon the vigorous. Severe toil enfeebled their children. The corruption of the Dutch youth was pernicious in its influence. They were Englishmen, attached to the land of their nativity. The Sabbath, to them a sacred institution, was openly neglected. A suitable education was difficult to be obtained for their children. The truce with Spain was drawing to a close, and the renewal of hostilities was seriously apprehended. But the motive above all others which prompted their removal was a "great hope and inward zeal of laying some good foundation for the propagating and advancing of the Gospel of the Kingdom of Christ in these remote parts of the world; yea, though they should be but as stepping-stones to others for performing of so great a work."

For these reasons—and were they frivolous?—a removal was resolved upon. They could not in peace return to England. It was dangerous to remain in the land of their exile. Whither, then, should they go? Where should an asylum for their children be reared? This question, so vital, was first discussed privately, by the gravest and wisest of the Church; then publicly, by all. The "casualties of the seas," the "length of the voyage," the "miseries of the land," the "cruelty of the savages," the "expense of the outfit," the "ill-success of other colonies," and "their own sad experience" in their removal to Holland were urged as obstacles which must doubtless be encountered. But, as a dissuasive from discouragement, it was remarked that "all great and honorable actions are accompanied with great difficulties, and must both be enterprised and overcome with answerable courages. It was granted the dangers very great, but not invincible; for although there were many of them likely, yet they were not certain. Some of the things they feared might never befall them; others, by providence, care, and the use of good means might in a great measure be prevented; and all of them, through the help of God, by fortitude or patience might either be borne or overcome."

Whither should they turn their steps? Some, and "none of the meanest," were "earnest for Guiana." Others, of equal worth, were in favor of Virginia, "where the English had already made entrance and beginning." But a majority were for "living in a distinct body by themselves, though under the general government of Virginia." For Guiana, it was said, "the country was rich, fruitful, and blessed with a perpetual spring and a flourishing greenness"; and the Spaniards "had not planted there nor anywhere near the same." Guiana was the El Dorado of the age. Sir Walter Raleigh, its discoverer, had described its tropical voluptuousness in the most captivating terms; and Chapman, the poet, dazzled by its charms, exclaims:

"Guiana, whose rich feet are mines of gold, Whose forehead knocks against the roof of stars, Stands on her tiptoe at fair England looking, Kissing her hands, bowing her mighty breast, And every sign of all submission making, To be the sister and the daughter both Of our most sacred maid."

Is it surprising that the thoughts of the exiles were enraptured in contemplating this beautiful land? Was it criminal to seek a pleasant abode? But as an offset to its advantages, its "grievous diseases" and "noisome impediments" were vividly portrayed; and it was urged that, should they settle there and prosper, the "jealous Spaniard" might displace and expel them, as he had already the French from their settlements in Florida; and this the sooner, as there would be none to protect them, and their own strength was inadequate to cope with so powerful an adversary.

Against settling in Virginia it was urged that, "if they lived among the English there planted, or under their government, they would be in as great danger to be persecuted for the cause of religion as if they lived in England, and it might be worse, and, if they lived too far off, they should have neither succor nor defence from them." Upon the whole, therefore, it was decided to "live in a distinct body by themselves, under the general government of Virginia, and by their agents to sue his majesty to grant them free liberty and freedom of religion."

Accordingly John Carver, one of the deacons of the Church, and Robert Cushman, a private member, were sent to England to treat with the Virginia Company for a grant of land, and to solicit of the King liberty of conscience. The friends from whom aid was expected, and to some of whom letters were written, were Sir Edwin Sandys, the distinguished author of the Europæ Speculum; Sir Robert Maunton, afterward secretary of state; and Sir John Wolstenholme, an eminent merchant and a farmer of the customs. Sir Ferdinando Georges seems also to have been interested in their behalf, as he speaks of means used by himself, before his rupture with the Virginia Company, to "draw into their enterprises some of those families that had retired into Holland, for scruple of conscience, giving them such freedom and liberty as might stand with their likings."

The messengers—"God going along with them"—bore a missive signed by the principal members of the Church, commending them to favor, and conducted their mission with discretion and propriety; but as their instructions were not plenary, they soon returned, bearing a letter from Sir Edwin Sandys, approving their diligence and proffering aid. The next month a second embassy was despatched, with an answer to Sir Edwin's letter, in which, for his encouragement, the exiles say: "We believe and trust the Lord is with us, and will graciously prosper our endeavors accordingly 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. The people are, for the body of them, industrious and frugal. We are knit together in a strict and sacred bond and covenant of the Lord, of the violation whereof we make great conscience, and by virtue whereof we hold ourselves strictly tied to all care of others' goods. It is not with us, as with others, whom small things can discourage, or small discontentments cause to wish themselves at home again."