In the year 1607, when the ships of the Virginia Company were about landing their freight of emigrants and supplies at Jamestown, the first and unsuccessful attempt of the Pilgrims was made to escape from their native land to Holland. Before the end of 1608 the greater part of them, in scattering parties, had effected the passage of the North Sea, and the church was reunited in a land of religious freedom. With what a blameless, diligent, and peaceful life they adorned the name of disciple through all the twelve years of their sojourn, how honored and beloved they were among the churches and in the University of Leyden, there are abundant testimonies. The twelve years of seclusion in an alien land among a people of strange language was not too long a discipline of preparation for that work for which the Head of the church had set them apart. This was the period of Robinson's activity as author. In erudite studies, in grave debate with gainsayers at home and with fellow-exiles in Holland, he was maturing in his own mind, and in the minds of the church, those large and liberal yet definite views of church organization and duty which were destined for coming ages so profoundly to influence the American church in all its orders and divisions. "He became a reformer of the Separation."[87:1]
We pass by the heroic and pathetic story of the consultations and correspondences, the negotiations and disappointments, the embarkation and voyage, and come to that memorable date, November 11 (= 21), 1620, when, arrived off the shore of Cape Cod, the little company, without charter or warrant of any kind from any government on earth, about to land on a savage continent in quest of a home, gathered in the cabin of the "Mayflower," and after a method quite in analogy with that in which, sixteen years before, they had constituted the church at Scrooby, entered into formal and solemn compact "in the presence of God and one of another, covenanting and combining themselves together into a civil body politic."
It is difficult, in reading the instrument then subscribed, to avoid the conviction that the theory of the origin of the powers of civil government in a social compact, which had long floated in literature before it came to be distinctly articulated in the "Contrat Social" of Jean Jacques Rousseau, was familiar to the minds of those by whom the paper was drawn. Thoughtful men at the present day universally recognize the fallacy of this plausible hypothesis, which once had such wide currency and so serious an influence on the course of political history in America. But whether or not they were affected by the theory, the practical good sense of the men and their deference to the teachings of the Bible secured them from the vicious and absurd consequences deducible from it. Not all the names of the colonists were subscribed to the compact,--a clear indication of the freedom of individual judgment in that company,--but it was never for a moment held that the dissentients were any the less bound by it. When worthless John Billington, who had somehow got "shuffled into their company," was sentenced for disrespect and disobedience to Captain Myles Standish "to have his neck and heels tied together," it does not seem to have occurred to him to plead that he had never entered into the social compact; nor yet when the same wretched man, ten years later, was by a jury convicted of willful murder, and sentenced to death and executed. Logically, under the social-compact theory, it would have been competent for those dissenting from this compact to enter into another, and set up a competing civil government on the same ground; but what would have been the practical value of this line of argument might have been learned from Mr. Thomas Morton, of Furnivall's Inn, after he had been haled out of his disorderly house at Merry Mount by Captain Standish, and convented before the authorities at Plymouth.