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.