Almost from the start, investors in the Virginia Company in England were unhappy with the accomplishments of their Jamestown colonists. They therefore sought a new charter, which the king granted in May 1609. They took immediate steps to put the company on a sounder financial footing by selling shares valued at 12 1/2, 25, and 50 pounds (English monetary unit, originally equivalent to one pound of silver). Investors were promised a dividend from whatever gold, land, or other valuable commodities the Company amassed after seven years. Show
 The Capital and the Bay Meanwhile, the charter allowed the Company to make its own laws and regulations, subject only to their compatibility with English law. To avoid the disputes that had characterized Virginia in its first years, the Company gave full authority and nearly dictatorial powers to the colony's governor. These changes were nearly too little and too late, for Jamestown was just then experiencing its "starving time." The Company, however, was bent on persevering and sent a new batch of ships and colonists in 1611. Over the next five years, Sir Thomas Gates and then Sir Thomas Dale governed the colony with iron fists via the "Lawes Devine, Morall, and Martiall." The harsh regimes of the Virginia governors were not especially attractive to potential colonists. What was more, the colonists who did go to Virginia often did not have the skills and knowledge to help the colony prosper. The colonists not only found little of value, they were remarkably unable even to feed themselves. As a result, huge numbers of colonists perished from disease (many of which they brought with them), unsanitary conditions, and malnutrition. Between 1614 and 1618 or so, potential colonists were much more attracted to the West Indies and Bermuda than they were Virginia. By 1618, the Virginia Company was forced to change course again. The Company had not solved the problem of profitability, nor that of settlers' morale. Sir Edwin Sandys became Company Treasurer and embarked on a series of reforms. He believed that the manufacturing enterprises the Company had begun were failing due to want of manpower. He embarked on a policy of granting sub-patents to land, which encouraged groups and wealthier individuals to go to Virginia. He sought to reward investors and so distributed 100 acres of land to each adventurer. He also distributed 50 acres to each person who paid his or her own way and 50 acres more for each additional person they brought along. This was known as the Virginia headright system. Finally, Sandys thought it essential to reform the colony's governing structure. He hit upon the idea of convening an assembly in the colony, whose representatives would be elected by inhabitants. The assembly would have full power to enact laws on all matters relating to the colony. Of course, these laws could be vetoed by either the governor or the Company in London. It may be said that some things improved, while others did not. With the experiments of John Rolfe, the colony finally discovered a staple product--tobacco. The colonists wanted to plant tobacco because it was a cash crop, even though the King opposed the use of the weed. But the Company constantly discouraged the cultivation of tobacco because its production seduced the colonists away from planting corn. The colony also continued to face the problem of lack of laborers and inability to feed itself. The ultimate answer to the labor problem was ominously foreshadowed in a little-noticed event that Rolfe described to Sandys in 1619: the arrival of a Dutch man-of-war carrying a group of captive Africans, for by the end of the century, African slave labor would become the colony's economic and social foundation. Indian relations, which seemed quiet for a time, finally spelled the end to the Virginia Company. In 1622, Indians rose up and massacred a large number of Virginia colonists. This led to an inquiry into Company affairs and finally the revocation of its charter. For additional documents related to this topic, the most pertinent to the evolution of early Virginia, the Records of the Virginia Company (in the Thomas Jefferson Papers). Captain John Smith's Generall Historie of Virginia and the four volumes edited by Peter Force in the mid-19th century are also essential resources. Both of these sources are full-text searchable via The Capital and the Bay. Although they were victims of religious persecution in Europe, the Puritans supported the Old World theory that sanctioned it, the need for uniformity of religion in the state. Once in control in New England, they sought to break "the very neck of Schism and vile opinions." The "business" of the first settlers, a Puritan minister recalled in 1681, "was not Toleration, but [they] were professed enemies of it." Puritans expelled dissenters from their colonies, a fate that in 1636 befell Roger Williams and in 1638 Anne Hutchinson, America's first major female religious leader. Those who defied the Puritans by persistently returning to their jurisdictions risked capital punishment, a penalty imposed on four Quakers between 1659 and 1661. Reflecting on the seventeenth century's intolerance, Thomas Jefferson was unwilling to concede to Virginians any moral superiority to the Puritans. Beginning in 1659 Virginia enacted anti-Quaker laws, including the death penalty for refractory Quakers. Jefferson surmised that "if no capital execution took place here, as did in New England, it was not owing to the moderation of the church, or the spirit of the legislature." The Bloudy Tenent of PersecutionExecution of QuakersMary Dyer led to execution on Boston Common, 1 June 1660. Color engraving. Copyprint Nineteenth Century. Courtesy of The Granger Collection, New York (20) Back to top Jews Find a Refuge in AmericaFor some decades Jews had flourished in Dutch-held areas of Brazil, but a Portuguese conquest of the area in 1654 confronted them with the prospect of the introduction of the Inquisition, which had already burned a Brazilian Jew at the stake in 1647. A shipload of twenty-three Jewish refugees from Dutch Brazil arrived in New Amsterdam (soon to become New York) in 1654. By the next year, this small community had established religious services in the city. By 1658 Jews had arrived in Newport, Rhode Island, also seeking religious liberty. Small numbers of Jews continued to come to the British North American colonies, settling mainly in the seaport towns. By the time of the Declaration of Independence, Jewish settlers had established several thriving synagogues. Torah BreastplateTorah Breastplate. Gilt silver. c. 1810. Frankfurt-am-Main, Germany. Touro Synagogue, Newport, Rhode Island (24) Matza BoardMatza board. Wood. Eighteenth Century. Touro Synagogue, Newport, Rhode Island (25) Back to top The QuakersThe Quakers (or Religious Society of Friends) formed in England in 1652 around a charismatic leader, George Fox (1624-1691). Many scholars today consider Quakers as radical Puritans, because the Quakers carried to extremes many Puritan convictions. They stretched the sober deportment of the Puritans into a glorification of "plainness." Theologically, they expanded the Puritan concept of a church of individuals regenerated by the Holy Spirit to the idea of the indwelling of the Spirit or the "Light of Christ" in every person. Such teaching struck many of the Quakers' contemporaries as dangerous heresy. Quakers were severely persecuted in England for daring to deviate so far from orthodox Christianity. By 1680, 10,000 Quakers had been imprisoned in England, and 243 had died of torture and mistreatment in the King's jails. This reign of terror impelled Friends to seek refuge in New Jersey in the 1670s, where they soon became well entrenched. In 1681, when Quaker leader William Penn (1644-1718) parlayed a debt owed by Charles II to his father into a charter for the province of Pennsylvania, many more Quakers were prepared to grasp the opportunity to live in a land where they might worship freely. By 1685 as many as 8,000 Quakers had come to Pennsylvania. Although the Quakers may have resembled the Puritans in some religious beliefs and practices, they differed with them over the necessity of compelling religious uniformity in society. William PennWilliam Penn (age 22), 1666. Oil on canvas Eighteenth-century copy of a seventeenth-century portrait, possibly by Sir Peter Lely. Historical Society of Pennsylvania (26) Penn's Frame of GovernmentQuaker MeetingPhiladelphia: Quäkerkirche. Wood engraving from Ernst von Hesse Wartegg, Nord-Amerika, seine Stadt und Naturwunder, das Land und seine Bewohner in Schilderung. Leipzig: 1888. General Collections, Library of Congress (28) Quaker Book of Discipline
Back to top The Pennsylvania GermansThe first group of Germans to settle in Pennsylvania arrived in Philadelphia in 1683 from Krefeld, Germany, and included Mennonites and possibly some Dutch Quakers. During the early years of German emigration to Pennsylvania, most of the emigrants were members of small sects that shared Quaker principles--Mennonites, Dunkers, Schwenkfelders, Moravians, and some German Baptist groups--and were fleeing religious persecution. Penn and his agents encouraged German and European emigration to Pennsylvania by circulating promotional literature touting the economic advantages of Pennsylvania as well as the religious liberty available there. The appearance in Pennsylvania of so many different religious groups made the province resemble "an asylum for banished sects." Beginning in the 1720s significantly larger numbers of German Lutherans and German Reformed arrived in Pennsylvania. Many were motivated by economic considerations. FootwashingPedilavium das Füsswaschen der Schwestern. Engraving from David Cranz, Kurze, Zuverlässige Nachricht, von der, unter den Namen der Böhmisch-Mährischen Brüder Bekannt, Kirche Unitas fratrum, Halle: 1757. The Library Company of Philadelphia (33) Back to top Roman Catholics in MarylandAlthough the Stuart kings of England did not hate the Roman Catholic Church, most of their subjects did, causing Catholics to be harassed and persecuted in England throughout the seventeenth century. Driven by "the sacred duty of finding a refuge for his Roman Catholic brethren," George Calvert (1580-1632) obtained a charter from Charles I in 1632 for the territory between Pennsylvania and Virginia. This Maryland charter offered no guidelines on religion, although it was assumed that Catholics would not be molested in the new colony. In 1634 two ships, the Ark and the Dove, brought the first settlers to Maryland. Aboard were approximately two hundred people. Among the passengers were two Catholic priests who had been forced to board surreptitiously to escape the reach of English anti-Catholic laws. Upon landing in Maryland the Catholics, led spiritually by the Jesuits, were transported by a profound reverence, similar to that experienced by John Winthrop and the Puritans when they set foot in New England. Catholic fortunes fluctuated in Maryland during the rest of the seventeenth century, as they became an increasingly smaller minority of the population. After the Glorious Revolution of 1689 in England, the Church of England was legally established in the colony and English penal laws, which deprived Catholics of the right to vote, hold office, or worship publicly, were enforced. Until the American Revolution, Catholics in Maryland were dissenters in their own country, living at times under a state of siege, but keeping loyal to their convictions, a faithful remnant, awaiting better times. Father Andrew WhiteFather Andrew White. Engraving by G.G. Heinsch, 1655, in Mathias Tanner, Societas Jesu apostolorum imitatrix Prague: Typis Universitatis Carolo-Ferdinandeae, 1694. Special Collections Division, Georgetown University Library (39) Piscataway PrayersCatechism in Piscataway Indian Language. [right page] [left page] Father Andrew White, from Manuale Sacerdotum, 1610. Special Collections Division, Georgetown University Library (40) Communion OstensoriumOstensorium. Silver gilt, glass, metal, c. 1700. Georgetown University Art Collection, Washington, D.C. (38) Maryland Act Concerning ReligionMaryland Governour and Council (Proceedings) May 1647- February 1651, including "An Act Concerning Religion," Manuscript volume. [page two] - [page three] Department of Special Collections, Maryland Archives, Annapolis (35) Cecil CalvertCecil Calvert presenting to Lycurgus his Act Concerning Religion. Engraving by James Barry (1741-1806), 1793. Prints and Photographs Division, Library of Congress (34) Catholic Church at St. Mary's City, MarylandCatholic Church at St. Mary's City, Maryland, c.1670. [exterior] - [interior] Gouache on paper by Leslie Barker. Copyprint, 1997. Historic St. Mary's City, Maryland (36e-f) Catholic Religious MedalsCatholic religious medals. [left] - [right] Metal, Seventeenth century. Historic St. Mary's City, Maryland (36 a-d) Virgin Mary at St. Mary's CityA Head of the Madonna. Clay, Seventeenth century, Historic St. Mary's City, Maryland (37) Back to top VirginiaVirginia was settled by businessmen--operating through a joint-stock company, the Virginia Company of London--who wanted to get rich. They also wanted the Church to flourish in their colony and kept it well supplied with ministers. Some early governors sent by the Virginia Company acted in the spirit of crusaders. Sir Thomas Dale (d. 1619) considered himself engaged in "religious warfare" and expected no reward "but from him on whose vineyard I labor whose church with greedy appetite I desire to erect." During Dale's tenure, religion was spread at the point of the sword. Everyone was required to attend church and be catechized by a minister. Those who refused could be executed or sent to the galleys. When a popular assembly, the House of Burgesses, was established in 1619, it enacted religious laws that "were a match for anything to be found in the Puritan societies." Unlike the colonies to the north, where the Church of England was regarded with suspicion throughout the colonial period, Virginia was a bastion of Anglicanism. Her House of Burgesses passed a law in 1632 requiring that there be a "uniformitie throughout this colony both in substance and circumstance to the cannons and constitution of the Church of England." The church in Virginia faced problems unlike those confronted in other colonies--such as enormous parishes, some sixty miles long, and the inability to ordain ministers locally--but it continued to command the loyalty and affection of the colonists. In 1656, a prospective minister was advised that he "would find an assisting, an embracing, a comforting people" in the colony. At the end of the seventeenth century the church in Virginia, according to a recent authority, was prospering; it was "active and growing" and was "well attended by the young and old alike." The Book of Common Prayer
Official Instructions on ReligionBaptism of Pocahontas
Anglican Religious CredentialsLicense and ordination papers of Anglican priest with special carrying case. Vellum and metal, 1773. Washington National Cathedral, Rare Book Library (46) What was the established church in Virginia?The Church of England was the established church of the Virginia colony. It came to Virginia as early as 1607, when the first English colonists settled Jamestown, but was not formally established by the House of Burgesses until 1619.
Did Jamestown have religious toleration?Jamestown was new and it was filled with rebelling colonist. They were Christian/Catholic since Great Britain shunned those who weren't. The Anglican Church was the official religion of Virginia during colonial times. Other religions were tolerated.
What religion is Church of England?The Church of England is considered the original church of the Anglican Communion, which represents over 85 million people in more than 165 countries. While the Church upholds many of the customs of Roman Catholicism, it also embraces fundamental ideas adopted during the Protestant Reformation.
Which king founded the Church of England?History. The Church of England traces its roots back to the early church, but its specifically Anglican identity and its links to the State date back to the Reformation. Henry VIII started the process of creating the Church of England after his split with the Pope in the 1530s.
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