From the Eclectic Review
JOHN ROBINSON, THE PASTOR OF THE PILGRIMS.[18]
There was in John Robinson a rare union of many admirable and noble qualities; and the meekness of his wisdom was rewarded by his becoming, in no figurative or trivial sense, the father, intellectually, morally, spiritually, of a great nation. Like Moses, he was not permitted to enter the land of promise; yet, like Moses, his memory was sacred to thousands who had derived through him those principles, institutions, and manners, which fitted them in so large a measure for their novel position in a strange land. To this day the name of Robinson is a household word in New England; and, instead of dying out, is rising in reputation throughout the United States generally, wherever pure and undefiled religion prevails, and wherever the enterprising citizens of the greatest republic the world ever saw, have leisure to trace the first beginnings of their nation's glory. The fact mentioned in the preface of this first collected edition of his works, that "a large body of subscribers" have been obtained "in Great Britain and in the United States," while it is no measure of the reverence with which the memory of Robinson is regarded, affords nevertheless good augury for the future. Another hopeful circumstance is the announcement of a new Life of Robinson, from the pen of the Editor of the "American Biographical Dictionary," Dr. Allen, of Northampton, Massachusetts. This rivalry, or rather co-operation of the two countries, in reviving the memory of the dead, is gratifying evidence that the seed which Robinson sowed so diligently was living seed, and reproductive in both hemispheres; and is, possibly, an indication at the same time—for the providence of God prepares the way for great events by raising up the means auxiliary to their accomplishment—that the time is drawing near, when, in the conflict of opinion, such principles as those which the pastor of the pilgrim fathers so nobly vindicated, both by his life and his writings, will be greatly in request.
We have no space to enter at length into the various incidents in the life of this truly great and good man—a life, which, notwithstanding the carefully compiled memoir prefixed to these volumes, and many briefer or larger notices in other publications, still remains to be written. A few particulars, however, will assist the reader in forming a proper opinion of the man and his times.
John Robinson was born, probably, in Lincolnshire, in 1575. At the early age of seventeen he entered upon his studies at Cambridge, matriculating and taking his degree as master of arts at Corpus Christi College, of which he became a fellow in 1598. He resigned his fellowship in 1604, on account of the new views he had embraced in relation to ecclesiastical matters. In one of his works he has given some details respecting his conversion to Separatism. It is regretted that such incidental references are so rare. At the same time, we are convinced that the future biographer may gather more from this source than has hitherto been done. But this by the way. In his reply to Bernard, in justification of his separation from the church of England, he informs us, that "a long time" before he left the church, he had read several of the treatises of the Brownists and Barrowists, and was convinced by them that the constitution and working of the church were unscriptural. He also mentions, as he says, to his "own shame," that the reverence he had for many of the pious clergy, was the only reason why he did not sooner follow out his own conviction of duty. Every one who knows how difficult a thing it is even now, when dissent presents so different an aspect from what it had in the days of Elizabeth and James, for a clergyman to relinquish his position in connection with an establishment in which he has been brought up, will readily appreciate the difficulties under which Robinson labored. It is true the Independents, both baptist and pædobaptist, are still in a minority; but how different the minority of this day from that of the early part of the seventeenth century! To be in a minority then was to feel it—at every turn—and in one's nearest and most cherished interests. It involved more than the loss of caste—reputation—respectability. It was to become an outcast and an outlaw, and to put one's self at the mercy of the bishop and his agents, in a day when even the "tender mercies" of bishops were cruelty itself. Robinson had the courage to join the minority of that day. He left Norwich, where he had officiated for a short period, resigned his fellowship at Cambridge, as we have already stated, and became an avowed separatist.
After stating that Robinson proceeded to Lincolnshire, where he found a considerable number of separatists, with Smyth and Clifton at their head, who had constituted themselves into a church, by solemn covenant with the Lord, "to walk in all his ways made known, or to be made known unto them, according to their best endeavors, whatever it should cost them,"—the Memoir proceeds:
"The location of this first [?] separatist church has long been an object of investigation and doubt. The difficulty appears to be solved by Joseph Hunter, Esq., in his valuable "Collections" concerning the first colonists of New England. The following is a summary of Mr. Hunter's proofs, identifying Scrooby, Notts, as the village, and Mr. Brewster's house as the manor, in which, when practicable, they worshipped. Governor Bradford, who was originally one of the church, and whose birthplace and residence were at Austerfield, in the vicinity, states distinctly, that Mr. Brewster's house was a "manor of the bishop's." This description of the house furnished the key to the difficulty. Scrooby is about one mile and a half south of Bawtry, in Yorkshire, and from which Austerfield is about the same distance northeast, and both not far distant from the adjacent county of Lincoln. Mr. Hunter says, "I can speak with confidence to the fact, that there is no other episcopal manor but this, which at all satisfies the condition of being near the borders of the three counties." The Brewsters were residents of Scrooby: the manor place which they occupied originally belonged to the Archbishops of York, and had been leased to Sir Samuel Sandys, son of Dr. Sandys, the archbishop, in 1586. The Brewster family were now tenants of Sir Samuel, and were occupants of the mansion of the Sandys. This fact serves both as an identification of the place, and as an explanation of the circumstance that the Sandys took great interest, at a subsequent period, in promoting the settlement of the pilgrims, under the direction of Mr. Brewster, on the shores of the Atlantic. Scrooby must henceforth be regarded as the cradle of Massachusetts. Here the choice and noble spirits, at the head of whom were Brewster and Bradford, first learnt the lessons of truth and freedom. Here, under the faithful ministration of the pastors, they were nourished and strengthened to that vigorous and manly fortitude which braved all dangers; and here, too, they acquired that moral and spiritual courage which enabled them to sacrifice their homes, property, and friends, and expatriate themselves to distant lands, rather than abandon their principles and yield to attempted usurpations on the liberty of their consciences."
This information is interesting, and supplies a great hiatus in the history, not of Robinson merely, but of the exiles and pilgrims generally. Perhaps further research may lead to the discovery of papers relating to this obscure portion of English history, similar to those that have thrown so much light on the times of Cromwell, and William and Mary. The letters recently published by Lord Mahon and Mr. Manners Sutton, are probably specimens only of the literary treasures stored in the old manorial and other houses of England. We would have learned from the editor of these volumes whether any inquiries have been made at Scrooby and its neighborhood for confirming Mr. Hunter's conjectures. Be this as it may, it is pleasant to believe, and on such good evidence, that Robinson found a retreat in the home of his college-fellow and after-associate Brewster, there to mature his views, and lay the foundation of that religious life the fruits of which have have been so enduring.
But neither Scrooby, nor any other place, was secure from the inquisitorial interference of the high church functionaries. The spy and the informer were abroad. No place of meeting could long remain a secret—whether manorial halls, shopkeepers' storerooms, barns, hay-lofts, or the broad shadows of copse and forest. Go where they would, the conscientious worshippers were sooner or later detected, and dragged as culprits before bishop or magistrate. But the chief objects of vengeance at this period were the Separatists. The Nonconformists (for, contrary to the opinion sometimes expressed on this subject, there were Nonconformists, known by that name, long before there were Separatists and Independents) were at first dealt with in a comparatively gentle manner. They were censured, suspended, and, in some cases, imprisoned. Afterwards, as they multiplied and became more bold, greater severity was exercised towards them. But never were they regarded in the same light, or treated in the same spirit, as the Separatists. To object to the vestments and the ceremonies of the church, as the livery of Antichrist, was held to be extremely censurable and worthy of punishment; but to separate from the church altogether, and renounce all ecclesiastical allegiance, was an unpardonable offence. The Nonconformists generally agreed in this latter judgment, and frequently compounded for their own sins of omission by speaking and writing against their brethren of the separation. There are many proofs of this, as may be seen in Stillingfleet's elaborate treatise on The Unreasonableness of Separation published in 1681. The first part of that work is devoted to an "Historical Account of the Rise and Progress of the Controversie about Separation," and contains many references to persons, events, and writings that have been too much overlooked. As might be expected, there is much in Stillingfleet's account that requires correction. His prejudices against the Separatists were strong, and led him into several errors. But it is no very difficult task to winnow the chaff from the wheat, and the result will amply repay the labor. So far from having the sympathy of the Nonconformists or Puritans, the Separatists were pursued by them with greater virulence, in tracts, pamphlets, and larger publications, than by the bishops themselves. The circumstance is not inexplicable. It has had its parallel in every succeeding period, to the present day. The Nonconformists of modern times—the evangelical clergy of the church of England (for the old word described those who remained in the church, but did not conform in all respects to its prescribed ceremonies)—the men who put their own construction on the Prayer Book, and explain away the plain meaning of the baptismal and other offices,—have always been found the most bitter opponents of a conscientious and consistent dissent. There are tendencies in human nature, not of a very recondite order, on which the fact may easily be accounted for.
This fact, in relation to the actual position of the exiles and pilgrims, is too important to be overlooked. It is an additional justification of their conduct. If the Nonconformists had sympathized with them to any extent, on the ground of their agreement respecting evangelical doctrine, they might have been induced to remain at home, enduring the violence of the storm which beat upon their devoted heads, in the hope that it might abate in time through their influence. But when they found their bitterest foes were these very men, it seemed time for them to seek a home elsewhere.
The remainder of the story of Robinson's life must be briefly told. He passed to Amsterdam, with the third and last portion of the Scrooby Separatists, in 1608; Smyth and Clyfton having preceded him with the two other companies about two years before. Mr. Ashton narrated the event in the following words:—
"Mr. Robinson was now left with the remnant of the flock. Month after month rolled away, and no abatement of the fury of the dominant party was visible. His church, with himself, resolved on following their companions to the United Provinces, where toleration, if not perfect freedom, was allowed to all natives and foreigners. Thrice was the attempt made at expatriation before they could succeed. They first resolved to sail from Boston. They formed a common fund and hired a vessel. To avoid suspicion they embarked at night, and at the moment when they expected the vessel to be loosed from her moorings, they were betrayed by the captain and seized by the officers of the town. They were plundered of their goods and money, arraigned before the magistrates, and committed to prison till the pleasure of the lords in council should be known. They were dismissed at the expiration of a month, seven of the leading persons being bound over to appear at the assizes. The following spring a second attempt was made. They hired a small Dutch vessel, and agreed to meet the captain at a given point on the banks of the Humber, near Grimsby, Lincolnshire. After a delay of some hours, a part of the company, chiefly men, were conveyed to the vessel in a boat. When the sailors were about to return for another portion of the passengers, the captain saw a great company of horse and foot, with bills and guns, in full pursuit of the fugitives on shore. He immediately hoisted sail, and departed with the men he had on board, leaving their wives and children, and the remainder of the pilgrim company, with Mr. Robinson, to the tender mercies of their pursuers. A few of the party escaped, the others were seized and hurried from one magistrate to another, till the officers, not knowing what to do with so large a company, and ashamed of their occupation in seizing helpless, homeless, and innocent persons, they suffered them to depart and go whither they pleased. Other attempts at expatriation were subsequently and successfully made. The persecuted Separatists at length reached the hospitable shores of Holland, and rejoined their families and friends in the land of strangers, thankful to their Almighty Father that they had escaped in safety, from the 'fury of the oppressor,' and the perils of the deep."
In 1609, Robinson with his people removed to Leyden, where he spent the remainder of his days, building up the church in the truth, laying broad and deep in the minds of the Pilgrim fathers the principles which fitted them to become the founders of America's future greatness, and writing those works which constitute his noblest memorial, and have yet a mission to fulfil in our own and succeeding ages.
The fame of Robinson rests principally on three things: first, his relation to the pilgrims; secondly, his personal and public character; and lastly, the force—we had almost said genius—displayed in his various publications. The peculiarity of Robinson's character may be described by one word, completeness—totus atque teres rotundus. The united testimony of admirers and opponents witnesses his integrity, purity, courtesy, prudence, and charity. But he possessed other qualities. He was chiefly distinguished by what we venture to call a very rare characteristic, in the sense in which we understand it,—an intense love of truth, which ever stimulated him to search after it as the chief part of his being's aim and end, and which never permitted him to swerve a hair's breath from it in practice. This made him a nonconformist, a separatist, an exile, an independent; a growing Christian, a profound theologian, an able controversialist; a student at Leyden University, although he had previously graduated and held a fellowship at Cambridge; a diligent attendant on the lectures of both Polyander and Episcopus, at the time when all Leyden was agitated by the rival theories of the two professors on the subject of Arminianism; and an avowed advocate of the principle, that though Christian men were confirmed in their own doctrinal and ecclesiastical principles, it was their duty to hear what their opponents had to say, even if it should lead them to the parish church.
This love of truth was both a principle and a passion. It grew with his growth, strengthened with his strength, and was the chief source of all his excellence. It made him learned in a learned age, and wise in the knowledge of human nature and the experience of the world, at a period when such wisdom was rare. It fitted him to be the counsellor of his fellow-exiles in the emergencies of their strange position, and the statesman-like adviser of the pilgrims when they went forth to clear the wilderness, and lay the foundations of civil life afresh in a new world. In a word, he may be said to have lived in the spirit of his own aphorism;—"He that knows not in his measure, what he ought to know, especially in the matters of God, is but a beast amongst men; he that knows what is simply needful and no more, is a man amongst men; but he who knows according to the help vouchsafed him of God, what may well be known, and so far as to direct himself and others aright, is as a God amongst men."
It is impossible to do justice to the writings of Robinson in a brief notice like the present: yet it is on these writings that we are disposed chiefly to rest his claims to future regard. They are not like those of Milton, "one perfect field of cloth of gold;" nor like those of Taylor, enlivened by figures and images that captivate the fancy and impress the heart; but they have what to some possesses an equal charm, in the full orbed light they cast on some of the most abstruse doctrines, and on some of the most controverted questions of revealed and practical religion. Excepting a few obsolete expressions here and there, the language is perfectly clear and comprehensible after more than two centuries; indeed, more clear and comprehensible to ordinary readers than that which pervades a large portion of the so-called elegant literature of the past and present age. It is the language of Shakspeare and Bacon, without the measure of the one, or the involution of the other—that language which has ever been the vernacular of the people of this country, and to which our best writers are coming back—clear, terse, good old English.
Some may take exception to the form of these writings, because they are chiefly controversial; but no objection can be more futile. England is glorious through controversy, and nowhere has her mind put on more of might than on the battle-field of truth. Her greatest works are in this very form. What were left to us of the Hookers and Barrows, Taylors and Miltons, if their controversial writings were excepted? and, indeed, what would become of our Nonconformist literature itself, if this objection were allowed a practical weight. Whosoever would have knowledge respecting doctrines and principles still unsettled, in religion or in science, must seek it in such debate or be altogether disappointed. Nowhere will the nonconformists and dissenters find more of truth—and in some particulars of new truth—in relation to their own principles and duties, than in these volumes. Even the independents have still much to learn from this master in Israel. While on some points we hold Robinson to have been altogether wrong; on others—and these not trivial, but important points—we hold that he is nearly as much in advance of the present age as he was of his own, because he adheres more closely than even religious men are ordinarily wont to do, to the spirit and genius of those older Scriptures which have yet to liberate a world from all but invulnerable superstitions.
Besides the Memoir, the first of the volumes before us contains an account of the descendants of Robinson, from the pen of Dr. Allen, of Northampton, Massachusetts, from which it appears that they are "very numerous, scattered over New England and other States of the Union, and occupying respectable and useful stations in life." Then come "New Essays; or Observations, Divine and Moral, collected out of the Holy Scriptures, ancient and modern writers, both divine and human; as also out of the great volume of men's manners; tending to the furtherance of knowledge and virtue." We give the title in full, because it is the best and briefest description we can give of the work itself. The most cursory perusal is sufficient to show the erudition of the author, and a comparatively slight examination raises our estimation of his sagacity and wisdom. These essays, the last productions of his pen, are not unworthy of circulation with those of Lord Bacon, of which they frequently remind us by apt allusions, sententious definitions, clear-headed distinctions, and sharp antitheses, no less than by profound insight into the workings of human nature. We had marked passages for quotation, which our limits will not permit. One, however, we must cite, for the incidental light it throws on the character of Robinson as a speaker and preacher. We are not aware that any of his contemporaries have remarked upon the peculiarity thus disclosed; but it accords with the judgment otherwise formed of the man. In an essay entitled, "Of Speech and Silence," containing the pith and marrow of all Carlyle has written on the subject, without any of his exaggeration, we have:
"Both length and shortness of speech may be used commendably in their time; as mariners sometimes sail with larger spread, and sometimes with narrower-gathered sails. But as some are large in speech out of abundance of matter, and upon due consideration; so the most multiply words, either from weakness or vanity. Wise men suspect and examine their words ere they suffer them to pass from them, and to speak the more sparingly; but fools pour out theirs by talents, without fear or wit. Besides, wise men speak to purpose, and so have but something to say: the others speak every thing of every thing, and, therefore, take liberty to use long wanderings. Lastly, they think to make up that in number, or repetition of words, which is wanting in weight. But above all other motives, some better, some worse, too many love to hear themselves speak; and imagining vainly that they please others, because they please themselves, make long orations when a little were too much. Some excuse their tediousness, saying, that they cannot speak shorter; wherein they both say untruly, and shame themselves also; for it is all one as if they said that they have unbridled tongues, and inordinate passions setting them a-work. I have been many times drawn so dry, that I could not well speak any longer for want of matter: but I ever could speak as short as I would."
The remainder of this volume is occupied by "A Defence of the Doctrine propounded by the Synod at Dort", able, full of close reasoning and Scripture exposition, and worthy of careful perusal, whether the conclusions be admitted or not.
The second volume is occupied with Robinson's greatest controversial work, "A Justification of Separation from the Church of England," &c. It is elaborate and complete; and, besides vindicating the separatists of that day, pronounces on many questions on which dissenters have yet to make up their minds. In this work he classes himself with the Brownists; from which it may be inferred, that his advice to the pilgrims, to "shake off the name of Brownist," is not to be interpreted very largely, as has sometimes been the case. It is the name that he chiefly abjures. The following passage from the introduction to this performance will illustrate the manner in which Robinson vindicated his co-religionists from the misrepresentations of that age:
"The difference you lay down touching the proper subject of the power of Christ, is true in itself, and only yours wherein it is corruptly related, and especially in the particular concerning us, as, that where 'the Papists plant the ruling power of Christ in the Pope; the Protestants in the Bishops; the Puritans,' as you term the reformed churches and those of their mind 'in the Presbytery;' we whom you name 'Brownists,' put it in the 'body of the congregation, the multitude called the church:' odiously insinuating against us that we do exclude the elders in the case of government, where, on the contrary, we profess the bishops or elders to be the only ordinary governors in the church, as in all other actions of the church's communion, so also in the censures. Only we may not acknowledge them for lords over God's heritage, (1 Pet. v. 3,) as you would make them, controlling all, but to be controlled by none; much less essential unto the church, as though it could not be without them; least of all the church itself, as you and others expound. (Matt. xviii.)"
The third volume contains four treatises and some shorter pieces, chiefly letters. The first treatise is the celebrated "Apology," originally published in Latin, in 1619, and afterwards translated into English by Robinson himself, although not published in the last form until 1625. It is to the use of the word "independently," in the first chapter, that some have attributed the origin of the name Independent, as the designation of the party of which Robinson was so eminent a member. It appears, however, that Jacob had used the same term, for the same purpose, as early as 1612; and the denominational title had become fixed before 1622, since Bishop Hall speaks of the "anarchical fashion of independent congregations" in one of his publications of that year. The principle of congregationalism, as opposed to nationalism and catholicism, is nowhere more fully established than in this admirable work.
The remaining treatises are on Religious Communion, Exercise of Prophecy, and the Lawfulness of Hearing Ministers of the Church of England. The first discriminates between personal and public fellowship, and lays down the position that the former is allowable between all Christians, recognizing one another as such, whatever their differences respecting minor points and church polity. The second is a scriptural exposition of the subject of lay-preaching, as it is now termed. The third is a defence of those who occasionally, and merely for the sake of hearing, attend upon the ministrations of the established clergy. An appendix to this volume contains an interesting account of the congregational church in Southwark, of which Henry Jacob was the first pastor; by the present pastor, the Rev. John Waddington; a sketch of the exiles and their churches in Holland, by the editor; and an index of subjects and authors.
We cannot conclude this notice without congratulating the editor and his numerous coadjutors, on the satisfactory manner in which these volumes have been prepared for publication, and on the success that has attended the undertaking.
[The life of John Robinson of Leyden is more strictly a portion of American than of English history, and its suitable exhibition demands the best abilities that can be summoned to such service in this country, where, hitherto, the popular declamation of Puritan celebrations, it must be confessed, has evinced but a superficial acquaintance with Puritan intelligence, doctrine, or character.]