Mr. Robinson had been educated in the University of Cambridge, and beneficed near Great Yarmouth, in which neighbourhood he had also a separate congregation. They assembled in private houses for seven or eight years; but disturbance from the bishop’s officers, and ruinous proceedings in the ecclesiastical courts, induced them to remove to the continent. Mr. Robinson settled at Leyden. He had commenced his career a rigid Brownist; but a more extensive acquaintance with the world, and the conversation of learned men, particularly Dr. William Ames, an exile also for religion, rendered him more charitable and moderate. [95a] He struck out a middle course between the Brownists and Presbyterians. Maintaining the lawfulness of separation from the reformed churches, he did not deny that they were true churches: and while he contended that each christian society was invested with power to choose officers, administer the gospel ordinances, and exercise all needful discipline over its members, and that it was consequently independent of all classes and synods; he nevertheless admitted the expediency of grave assemblies among the elders of churches for the purposes of mutual friendly advice. [95b] Mr. Robinson recommended his sentiments by a character in which eminent faculties and attainments were crowned and encircled by the predominating power of a solemn and affectionate piety. [95c] The Independents generally regard him as the father of their sect. But since they claim for their sentiments a yet nobler origin, they have preferred to be designated by the terms Congregational or Independent; as indicating the point of church government in which they so materially differ from all who acknowledge the authority of bishops or a presbytery.
Robinson, though distinguished by moderation, was not deficient in vigilance. After some years, his congregation began to be removed by death, and their children to form connexions with Dutch families. There was ground to apprehend that their church, few in number, might gradually be melted away into an irreligious population. No encouragement was afforded to return home; and after spending many days in solemn addresses to Heaven for direction, they formed the sublime resolution of transplanting themselves to the shores of America, “where they might enjoy liberty of conscience” with a more cheering prospect of propagating their principles. It was arranged that a part of them should first embark, and that their pastor and the rest should afterwards follow. A day of fasting and prayer was appointed; and Mr. Robinson preached, concluding his discourse with an exhortation which breathes a spirit of candour far in advance of the age in which he lived, and strenuously enforces the principle upon which the religious system of the protestant nonconformists is founded, and with which it must, ultimately, either sink into oblivion, or win its way to universal prevalence.
“Brethren,” said this truly venerable man, “we are now quickly to part from one another, and whether I may ever live to see your faces on earth any more the God of heaven only knows; [97] but whether the Lord has appointed that or no, I charge you before God and his blessed angels, that you follow me no farther than you have seen me follow the Lord Jesus Christ.
“If God reveal any thing to you by any other instrument of his, be as ready to receive it, as ever you were to receive any truth by my ministry; for I am verily persuaded, I am very confident, the Lord has more truth yet to break out of his holy word . . . I beseech you, remember it, ’tis an article in your church covenant, that you be ready to receive whatever truth shall be made known to you from the written word of God. Remember that, and every other article of your sacred covenant. But I must here withal exhort you to take heed what you receive as truth. Examine it; consider it; and compare it with other scriptures of truth, before you receive it; for ’tis not possible the christian world should come so lately out of antichristian darkness, and that perfection of knowledge should break forth at once.” [98a]
Mr. Robinson accompanied the adventurers to Delfthaven, and kneeling on the sea-shore committed them, in fervent prayer, to the protection and blessing of Heaven. [98b]
It is difficult to conceive of an expedition more truly noble and momentous in its objects and results.
“What sought they thus afar?
Bright jewels of the mine?
The wealth of seas? the spoils of war?—
They sought a faith’s pure shrine.Aye, call it holy ground,
The soil where first they trod;
They have left unstained what there they found—
Freedom to worship God!” [99]
Mr. Jacob, who has been mentioned as another of the exiled Brownists, had adopted their creed, without their uncharitableness; and during his residence on the continent, embraced Mr. Robinson’s views, of church government. In 1616 he returned to London, and there planted the first Independent church in England. In this step he had the sanction of the leading puritans of those times.
Several of his friends who were desirous of uniting in church fellowship having assembled with him, a day of fasting and prayer for a blessing upon their undertaking was observed; and each individual, towards the close of the solemnity, made a public confession of his faith in Jesus Christ. Then standing together, they joined hands, and solemnly covenanted with each other to walk together in all the ways and ordinances God had already revealed or should further make known to them. Mr. Jacob was chosen their pastor by the suffrage of the brotherhood, and proper persons were appointed as deacons, with fasting and prayer, and imposition of hands. [100]
The policy of the king, alike despotic, bigoted, and weak, continued to expatriate many of the best of his subjects, and swelled the ranks of the Independents at home. By the advice of the bishops his Majesty issued directions that none should be allowed to preach without perfect conformity, and that no preacher should maintain any point of doctrine not allowed in the church of England; a requirement utterly irreconcileable with his subsequent patronage of the Arminian tenets.
By the millenary petition the puritans had prayed “that the Lord’s day be not profaned;” and James, taking an atrocious advantage of their regard to the sanctity of the sabbath, published, to prevent the spread of their opinions, the “Declaration for sports on the Lord’s day,” commonly called The Book of Sports.