Part 8

Forasmuch as many exceptions are daily made against the going into and inhabiting of foreign desert places, to the hindrances of plantations abroad, and the increase of distractions at home, it is not amiss that some which have been ear-witnesses of the exceptions made, and are either agents or abettors of such removals and plantations, do seek to give content to the world, in all things that possibly they can.

And although the most of the opposites are such as either dream of raising their fortunes here,[122] to that than which there is nothing more unlike, or such as affecting their home-born country so vehemently, as that they had rather with all their friends beg, yea, starve in it, than undergo a little difficulty in seeking abroad; yet are there some who, out of doubt in tenderness of conscience, and fear to offend God by running before they be called, are straitened and do straiten others from going to foreign plantations.

For whose cause especially, I have been drawn, out of my good affection to them, to publish some reasons that might give them content and satisfaction, and also stay and stop the wilful and witty caviller; and herein I trust I shall not be blamed of any godly wise, though through my slender judgment I should miss the mark, and not strike the nail on the head, considering it is the first attempt that hath been made (that I know of) to defend those enterprises. Reason would, therefore, that if any man of deeper reach and better judgment see further or otherwise, that he rather instruct me than deride me.

[Sidenote: Cautions]

And being studious for brevity, we must first consider that whereas God of old did call and summon our fathers by predictions, dreams, visions, and certain illuminations to go from their countries, places, and habitations, [Sidenote: Gen. 12:1, 2, & 35:1.] to reside and dwell here or there, and to wander up and down from city to city, and land to land, according to his will and pleasure, now there is no such calling to be expected for any matter whatsoever, [Sidenote: Matt. 2:19.] neither must any so much as imagine that there will now be any such thing. [Sidenote: Ps. 105:13.] God did once so train up his people, but now he doth not, [Sidenote: Heb. 1:1, 2.] but speaks in another manner, and so we must apply ourselves to God’s present dealing, and not to his wonted dealing; and as the miracle of giving manna [Sidenote: Josh. 5:12.] ceased when the fruits of the land became plenty, so God, having such a plentiful storehouse of directions in his holy word, there must not now any extraordinary revelations be expected. But now the ordinary examples and precepts of the Scriptures, reasonably and rightly understood and applied, must be the voice and word that must call us, press us, and direct us in every action.

Neither is there any land or possession now, like unto the possession which the Jews had in Canaan, [Sidenote: Gen. 17:8.] being legally holy and appropriated unto a holy people, the seed of Abraham, in which they dwelt securely and had their days prolonged, it being by an immediate voice said, that he (the Lord) gave it them as a land of rest after their weary travels, and a type of eternal rest in heaven but now there is no land of that sanctimony, no land so appropriated, none typical, much less any that can be said to be given of God to any nation as was Canaan, which they and their seed must dwell in, till God sendeth upon them sword or captivity. But now we are all in all places strangers and pilgrims, travellers and sojourners, most properly, having no dwelling but in this earthen tabernacle; our dwelling is but a wandering, and our abiding but as a fleeting, and in a word our home is nowhere, but in the heavens, [Sidenote: II Cor. 5:1, 2, 3.] in that house not made with hands, whose maker and builder is God, and to which all ascend that love the coming of our Lord Jesus.

[Sidenote: So were the Jews, but yet their temporal blessings and inheritances were more large than ours.]

Though then there may be reasons to persuade a man to live in this or that land, yet there cannot be the same reasons which the Jews had, but now as natural, civil and religious bands tie men, so they must be bound, and as good reasons for things terrene and heavenly appear, so they must be led.

[Sidenote: Object.]

And so here falleth in our question, how a man that is here born and bred, and hath lived some years, may remove himself into another country.

[Sidenote: Answ. 1. What persons may hence remove.]

I answer, a man must not respect only to live, and do good to himself, but he should see where he can live to do most good to others; for, as one saith, “He whose living is but for himself, it is time he were dead.” Some men there are who of necessity must here live, as being tied to duties, either to church, commonwealth, household, kindred, etc. But others, and that many, who do no good in none of those, nor can do none, as being not able, or not in favor, or as wanting opportunity, and live as outcasts, nobodies, eye-sores, eating but for themselves, teaching but themselves, and doing good to none, either in soul or body, and so pass over days, years, and months, yea, so live and so die. Now such should lift up their eyes and see whether there be not some other place and country to which they may go to do good and have use towards others of that knowledge, wisdom, humanity, reason, strength, skill, faculty, etc., which God hath given them for the service of others and his own glory.

[Sidenote: 2. Why they should remove.]

[Sidenote: Reas. 1]

But not to pass the bounds of modesty so far as to name any, though I confess I know many, who sit here still [Sidenote: Luke 19:20.] with their talent in a napkin, having notable endowments both of body and mind, and might do great good if they were in some places, which here do none, nor can do none, and yet through fleshly fear, niceness,[123] straitness of heart, etc., sit still and look on and will not hazard a dram of health, nor a day of pleasure, nor an hour of rest to further the knowledge and salvation of the sons of Adam in that New World, where a drop of the knowledge of Christ is most precious, which is here not set by. Now what shall we say to such a profession of Christ, to which is joined no more denial of a man’s self?

[Sidenote: Object.]

But some will say, what right have I to go live in the heathens’ country?

[Sidenote: Answ.]

Letting pass the ancient discoveries, contracts and agreements which our Englishmen have long since made in those parts, together with the acknowledgment of the histories and chronicles of other nations, who profess the land of America from the Cape de Florida unto the Bay of Canada (which is south and north three hundred leagues and upwards, and east and west further than yet hath been discovered) is proper to the King of England—yet letting that pass, lest I be thought to meddle further than it concerns me, or further than I have discerning, I will mention such things as are within my reach, knowledge, sight and practise, since I have travailed in these affairs.

[Sidenote: Reas. 2.]

And first, seeing we daily pray for the conversion of the heathens, we must consider whether there be not some ordinary means and course for us to take to convert them, or whether prayer for them be only referred to God’s extraordinary work from heaven. Now it seemeth unto me that we ought also to endeavor and use the means to convert them, and the means cannot be used unless we go to them or they come to us; to us they cannot come, our land is full; to them we may go, their land is empty.

[Sidenote: Reas. 3.]

This then is a sufficient reason to prove our going thither to live lawful: their land is spacious and void, and there are few and do but run over the grass, as do also the foxes and wild beasts. They are not industrious, neither have art, science, skill or faculty to use either the land or the commodities of it, but all spoils, rots, and is marred for want of manuring, gathering, ordering, etc. As the ancient patriarchs therefore removed from straiter places into more roomy, where the land lay idle and waste, and none used it, though there dwelt inhabitants by them, (as Gen. 13:6,11,12, and 34:21, and 41:20), so is it lawful now to take a land which none useth, and make use of it.

[Sidenote: Reas. 4. This is to be considered as respecting New England, and the territories about the plantation.]

And as it is a common land or unused, and undressed country, so we have it by common consent, composition and agreement, which agreement is double. First, the imperial governor Massasoit, whose circuits in likelihood are larger than England and Scotland, hath acknowledged the King’s Majesty of England to be his master and commander, and that once in my hearing, yea, and in writing, under his hand to Captain Standish, both he and many other kings which are under him, as Paomet, Nauset, Cummaquid, Narraganset, Nemasket, etc., with divers others that dwell about the bays of Patuxet and Massachusetts. Neither hath this been accomplished by threats and blows, or shaking of sword and sound of trumpet, for as our faculty that way is small, and our strength less, so our warring with them is after another manner, namely by friendly usage, love, peace, honest and just carriages, good counsel, etc., that so we and they may not only live in peace in that land, [Sidenote: Pss. 110:3, & 48:3.] and they yield subjection to an earthly prince, but that as voluntaries they may be persuaded at length to embrace the Prince of Peace, Christ Jesus, and rest in peace with him forever.

Secondly, this composition is also more particular and applicatory, as touching ourselves there inhabiting: the emperor, by a joint consent, hath promised and appointed us to live at peace where we will in all his dominions, taking what place we will, and as much land as we will, and bringing as many people as we will, and that for these two causes. First, because we are the servants of James, King of England, whose the land (as he confesseth) is; second, because he hath found us just, honest, kind and peaceable, and so loves our company; yea, and that in these things there is no dissimulation on his part, nor fear of breach (except our security engender in them some unthought of treachery, or our uncivility provoke them to anger) is most plain in other relations,[124] which show that the things they did were more out of love than out of fear.

It being then, first, a vast and empty chaos; secondly, acknowledged the right of our sovereign king; thirdly, by a peaceable composition in part possessed of divers of his loving subjects, I see not who can doubt or call in question the lawfulness of inhabiting or dwelling there, but that it may be as lawful for such as are not tied upon some special occasion here, to live there as well as here. Yea, and as the enterprise is weighty and difficult, so the honor is more worthy, to plant a rude wilderness, to enlarge the honor and fame of our dread sovereign, but chiefly to display the efficacy and power of the Gospel, both in zealous preaching, professing, and wise walking under it, before the faces of these poor blind infidels.

As for such as object the tediousness of the voyage thither, the danger of pirates’ robbery, of the savages’ treachery, etc., these are but lions in the way, [Sidenote: Prov. 22:13.] and it were well for such men if they were in heaven, for who can show them a place in this world where iniquity shall not [Sidenote: Ps. 49:5.] compass them at the heels, and where they shall have a day without grief, or a lease of life for a moment; [Sidenote: Matt. 6:34.] and who can tell, but God, what dangers may lie at our doors, even in our native country, or what plots may be abroad, or when God will cause our sun to go down at noon-days, and in the midst of our peace and security, lay upon us [Sidenote: Amos 8:9.] some lasting scourge for our so long neglect and contempt of his most glorious Gospel?

[Sidenote: Ob.]

But we have here great peace, plenty of the Gospel, and many sweet delights, and variety of comforts.

[Sidenote: Answ.]

True indeed, and far be it from us to deny and diminish the least of these mercies, but have we rendered unto God thankful obedience for this long peace, whilst other peoples have been at wars? [Sidenote: II Chron. 32:25.] Have we not rather murmured, repined, and fallen at wars amongst ourselves, whilst our peace hath lasted with foreign power? Was there ever more suits in law, more envy, contempt and reproach than nowadays? Abraham and Lot departed asunder [Sidenote: Gen. 13:9, 10.] when there fell a breach betwixt them, which was occasioned by the straitness of the land; and surely, I am persuaded that howsoever the frailties of men are principal in all contentions, yet the straitness of the place is such as each man is fain to pluck his means, as it were, out of his neighbor’s throat; there is such pressing and oppressing in town and country, about farms, trades, traffic, etc., so as a man can hardly any where set up a trade but he shall pull down two of his neighbors.

The towns abound with young tradesmen, and the hospitals are full of the ancient; the country is replenished with new farmers, and the almshouses are filled with old laborers; many there are who get their living with bearing burdens, but more are fain to burden the land with their whole bodies. Multitudes get their means of life by prating, and so do numbers more by begging. Neither come these straits upon men always through intemperance, ill husbandry, indiscretion, etc., as some think, but even the most wise, sober, and discreet men go often to the wall, when they have done their best, wherein, as God’s providence swayeth all, so it is easy to see that the straitness of the place, having in it so many strait hearts, cannot but produce such effects more and more, so as every indifferent minded man should be ready to say with father Abraham, “Take thou the right hand, and I will take the left.” Let us not thus oppress, straiten, and afflict one another, but seeing there is a spacious land, the way to which is through the sea, we will end this difference in a day.

That I speak nothing about the bitter contention that hath been about religion, by writing, disputing, and inveighing earnestly one against another, the heat of which zeal, if it were turned against the rude barbarism of the heathens, it might do more good in a day than it hath done here in many years. Neither of the little love to the Gospel, and profit which is made by the preachers in most places, which might easily drive the zealous to the heathens who, no doubt, if they had but a drop of that knowledge which here flieth about the streets, would be filled with exceeding great joy and gladness, as that they would even pluck the kingdom of heaven by violence, and take it as it were, by force.

[Sidenote: The last let.]

The greatest let[125] that is yet behind is the sweet fellowship of friends, and the satiety of bodily delights.

But can there be two nearer friends almost than Abraham and Lot, or than Paul and Barnabas? And yet, upon as little occasions as we have here, they departed asunder, two of them being patriarchs of the church of old; the other the apostles of the church which is new, and their covenants were such as it seemeth might bind as much as any covenant between men at this day, and yet to avoid greater inconveniences they departed asunder.

Neither must men take so much thought for the flesh, as not to be pleased except they can pamper their bodies with variety of dainties. Nature is content with little, and health is much endangered by mixtures upon the stomach. The delights of the palate do often inflame the vital parts as the tongue setteth afire the whole body. [Sidenote: James 3:6.] Secondly, varieties here are not common to all, but many good men are glad to snap at a crust. The rent-taker lives on sweet morsels, but the rent-payer eats a dry crust often with watery eyes, and it is nothing to say what some one of a hundred hath, but what the bulk, body and commonalty hath, which I warrant you is short enough.

And they also which now live so sweetly, hardly will their children attain to that privilege, but some circumventor or other will outstrip them, and make them sit in the dust, to which men are brought in one age, but cannot get out of it again in seven generations.

To conclude, without all partiality, the present consumption which groweth upon us here, whilst the land groaneth under so many close-fisted and unmerciful men, being compared with the easiness, plainness and plentifulness in living in those remote places, may quickly persuade any man to a liking of this course, and to practise a removal, which being done by honest, godly and industrious men, they shall there be right heartily welcome, but for other of dissolute and profane life, their rooms are better than their companies. For if here, where the Gospel hath been so long and plentifully taught, they are yet frequent in such vices as the heathen would shame to speak of, what will they be when there is less restraint in word and deed? My only suit to all men is, that whether they live there or here, they would learn to use this world as they used it not, keeping faith and a good conscience, both with God and men, that when the day of account shall come, they may come forth as good and fruitful servants, and freely be received, and enter into the joy of their Master.

R. C.[126]

FINIS

FOOTNOTES

[1]An immense body of literature, both popular and scholarly, has been written on the story of the Pilgrims, and much of it is excellent. One of the most comprehensive accounts is also one of the most enjoyable; George F. Willison’s _Saints and Strangers_ (New York, 1945) combines exhaustive scholarship with style and wit.

[2]In the Biblical sense of “God’s chosen people,” or simply, “members of a Christian church.”

[3]So-called because they were unknown to members of the Leyden congregation, having been enlisted by the sponsors of the expedition.

[4]The Pilgrims originally embarked in two ships at Southampton, 5 August 1620, but because the _Speedwell_ leaked dangerously they put in at Dartmouth for repairs. When they returned to the open sea, they discovered that she still shipped water. Turning to the nearest port, they reluctantly decided to abandon the _Speedwell_ as unseaworthy, and many of the party transferred to the already crowded _Mayflower_, while a few decided to defer their emigration. The successful voyage from Plymouth began 6 September, with their third departure from the homeland.

[5]Thomas Prince, _A Chronological History of New England_ ... (Boston, 1736), vol. I, pt. 2, p. 71, fn. 38.

[6]Although portions of the book have been reprinted frequently, the only other presentation of the full text was a facsimile in an edition limited to 285 copies, prepared by Henry M. Dexter, and entitled _Mourt’s Relation_ (Boston, 1865). It is a heavily annotated volume, and Dexter’s monumental effort has aided a generation of scholars, but his meticulous attention to “faithful reproduction of the original, letter for letter” makes it formidable to any but a dedicated student. The best known and most widely available edition includes annotation and uniform spelling, but is marred by some minor omissions and transpositions: Alexander Young, _Chronicles of the Pilgrim Fathers_ (Boston, 1841), pp. 110-249.

[7]Presumably, the initials of John Peirce. Peirce was a London businessman one of the “merchant adventurers” who had contributed to the _Mayflower’s_ first voyage. It is possible that he underwrote the printing of the book; it is certain that the patent to lands occupied by the Pilgrims—as virtual squatters for almost a year—was finally issued in his name, in trust for the settlers. They were delighted to receive this confirmation of their legal rights, and may have dedicated the book to him in gratitude. Only later did they learn of the many devious ways in which he tried to cheat them.

[8]Acknowledging their indebtedness to Sir Ferdinando Gorges and his partners in the Council for New England, (formerly, the Second Virginia Company, and the Plymouth Company), who exercised legal authority over the area, which had previously been called “Northern Virginia.”

[9]Presumably a misprint for the initials of Robert Cushman. See Introduction.

[10]The writer studiously avoids mentioning the grim fact that more than half of the group who sailed on the _Mayflower_ had already died.

[11]Although they were pioneer settlers in New England, the Pilgrims had not come to unknown territory. This portion of the coast had been sailed by Giovanni de Verrazzano as early as 1524; probably the first Englishman to visit the area was Bartholomew Gosnold in 1602. In 1605, George Waymouth commanded a voyage of exploration and trade, and kipnapped five Indians in Maine, of whom one, Squanto, later befriended the Pilgrims. By 1608, Samuel de Champlain had even charted the _Port du Cap de St. Louis_, which was to become Plymouth Harbor. Capt. John Smith’s map of New England, prepared on a voyage in 1614, already shows the site named “Plimouth.” Apparently two mates (or pilots?) of the _Mayflower_ had sailed the coast previously.

[12]Reasons for assuming that the writer is George Morton have been discussed in the Introduction.

[13]Presumably, the initials of John Robinson, pastor of the Leyden congregation. See Introduction.

[14]Bradford’s _Of Plymouth Plantation_ identifies this as the Hudson River, where the New Netherlands Company had invited the Pilgrims to settle. Ten leagues appears too short a distance from Cape Cod to the Hudson: _ten_ may here be a misprint, or reference may be to the appropriate latitude rather than to the mouth of the river.

[15]Presumably, Provincetown Harbor.

[16]to vomit and have diarrhea

[17]Members of the Leyden congregation were fearful of mutiny and other abuses by some of the many “Strangers” who had joined the group in England. The party had no patent for New England, so that they would have been a people outside the law as soon as they disembarked, and individual license could have posed a real threat.