some other way; as being men unfit, for their obstinacy and contempt, to occupy such places.".

The weight of this proclamation and of these canons fell alike on Separatists and Puritans. Of the latter, the number who were ejected, silenced or suspended, in the course of the ensuing year, up to November 5th, 1605, is estimated at from two hundred and seventy, to four hundred.†

Bancroft was a fit instrument to carry on this work of persecution. Few worse men ever occupied Lambeth palace than John Whitgift; but Richard Bancroft was one of those few. He was a sycophant to his majesty; but a harsh, violent and unrelenting persecutor of all non-conformists. "A person," says Wilson, a contemporary historian, "severe enough; whose roughness gained little

* Prince, p. 108. Wilkins gives a royal proclamation for "authorizing and uniformity of the Book of Common Prayer, to be used throughout the realm," dated March 5th, 1603; and another, enjoining conformity to the service of God established, and dated July 16th, [N. s.] 1604. — Concilia, Iv. 406.

↑ "Dr. Dayton says, that from June 25, 1604, to November 5, 1605, there were four hundred ministers ejected, silenced or suspended, by virtue of these canons." - Prince, III. note. Neal says: “By these methods of severity, above three hundred puritan ministers were silenced or deprived."-11. 64. Dr. Grey says, "that by the rolls brought in by Bishop Bancroft before his death, it appears that there had been but forty-five deprived on all occasions." - In Neal, ut sup. Heylyn makes the number forty-nine. – Hanbury, 1. 127. Prince, however, says: "The names being taken of the puritan ministers, deprived, under admonition, and denied admittance, for not subscribing, amounted to above two hundred and seventy, and yet of eight bishoprics no account is given.” N. E. Chronology, 111-12. See also Hanbury, 1. 127, note.

"A

upon those that deserted the ceremonies." divine," says Neal, "of a rough temper, a perfect creature of the prerogative, and a declared enemy of the religious and civil liberties of his country." +

*Life and Reign of James I., fol. p. 685.
† History of the Puritans, 11. 63.

CHAPTER XI.

REV. JOHN ROBINSON AND REV. JOHN SMYTH.

THE SEPARATISTS IN THE NORTH OF

Ir was in 1604, the second year of the reign of the odious and contemptible James I.,* that we are first introduced to that great and good man, the Rev. John Robinson. The exact place of his nativity, his parentage and early history are unknown. He was probably born in some part of Lincolnshire, in the year 1575; † and was educated at Cambridge, most likely at Corpus Christi College, entering in 1592, at the age of seventeen, obtaining a fellowship in 1598, and taking his degree of M. A. in 1599. The catechist of Corpus Christi,

* In justification of these epithets, see Appendix, Note H.

The Works of John Robinson, Pastor of the Pilgrim Fathers, With a Memoir and Annotations, by Robert Ashton, Secretary of the Congregational Board, London. Three volumes 12mo. Boston: Doctrinal Tract Society, 1851. Now Congregational Board of Publication. Vol. 1. sect. 1.; Brook's Puritans, 11. 334.

Masters' Hist. Corpus Christi College; with a Continuation by Dr. Lamb, to 1831, in Robinson's Works, vol. 1. pp. 14, 15, note. It deserves remark, that Robert Browne, Henry Barrowe, and John Greenwood, all of them celebrated Separatists, were probably

at that time, was the celebrated Rev. William Perkins, from whom Mr. Robinson's mind may have received that deep religious impress which it ever after retained, and for whom he ever cherished a profound regard. On leaving Cambridge, Mr. Robinson entered on the work of the ministry in Norfolk county, at or near Norwich, exactly where is not known; and it is doubtful whether he was ever in full orders in any place; for, though a moderate conformist on leaving the university, he was yet a conscientious puritan, and entertained serious objections to some of the ceremonies of the church of England. His scruples soon brought him into trouble with the church governors, and he was suspended from the ministry. And even those who went to him in a quiet, private way for spiritual advice and instruction were subjected to fines and imprisonments, and excommunication.

Be

educated at this college. See Masters, pp. 227-29, and 251-56, where the reader will find pretty full and fair accounts of these noted men. The only edition of Masters to which I have had access contains nothing about John Robinson, so far as I have been able to discover.

Henry Ainsworth, a worthy associate of John Robinson, in his "Answer to Crashaw's four questions, propounded in his sermon preached at the Cross, Feb. 14, 1607, and printed 1608," in allusion to this Norwich experience, says: "If any among you, not meddling with the public estate of your church, but feeling or fearing his own particular soul-sickness, do resort to a physician whose receipts are not after the common sort, for advice about his health, or of friendship and acquaintance to see him, he is subject to the censure and thunderbolt of your church. Witness the late practice in Norwich, where certain citizens were excommunicated for resorting unto and praying with Mr. Robinson, a man worthily

ing forbidden to exercise his public ministry, Mr. Robinson applied for the mastership, or chaplaincy, of the Norwich Hospital, or the lease of a building from the city; hoping thus to be able to employ himself for the good of his fellow-citizens without complying with the full requisitions of the church canons; but in both objects he failed. Despairing of any freedom or usefulness in the church of England, he was at length brought, after long and careful consideration, to the decision to abandon that church entirely, and to join himself to the Separatists. This occurred, probably, in 1604, when he resigned his fellowship. And from about this date the history of John Robinson becomes identified with the history of Congregationalism.

Mr. Robinson, morally and intellectually, was a very superior man. His mind was clear and discriminating, well disciplined and admirably balanced. He possessed the rare ability to contemplate an absorbing subject without losing sight of other relative matters of interest and importance. His moral qualities were as marked as his intellectual. He was eminently prudent, modest and humble; courteous, kindly and deeply pious. His search for truth was most careful and thorough. reverenced of all the city, for the graces of God in him, as yourself also I suppose will acknowledge; and to whom the care and charge of their souls was erewhile committed. Would any unmerciful man have dealt so with his bond-slave in a case of bodily sickness? But hereby all may see what small hope there is of curing the canker of your church." · Counterpoyson, p. 147,

ed. of 1642; Hanbury, 1. 185; Robinson's Works, vol. 1. p. 15.