Abstract
On November 17th, 1558, Queen Mary died. It was laid down in the testament of Henry VIII that his second daughter, Elizabeth, should be her successor, and, in fact, Parliament recognized her as such. Not so Pope Paul IV, however. On the contrary, he declared her to be unfit for the throne on account of her birth. If Elizabeth had ever had any inclination towards the Roman Church, this attitude made her choose the side of Protestantism without reservation. Hers was not a strongly marked religious spirit, but she was deeply conscious of the significance of the English Church which had been the national church of old, and she wanted, from conviction, to give her support to its independence of papal authority in the spirit of her father, or perhaps, even more in that of her late brother. The Church presented itself to her in its unbroken apostolic and episcopal tradition, but cleansed in the spirit of the Reformation in accordance with scriptural theology. For the rest she had no wish to exercise authority over the Church’s teaching, but only over Church government and hierarchy as “Supreme Governor,” not as “Supreme Head”. She saw no objection, within certain limitations, to a growth in strength of the Reformed elements in her realm, particularly if this would further the material well-being of her people. Sagacious, almost to the point of being cunning, she was averse to extremes, as also to that extreme Puritan Calvinism voiced by the Scottish Reformer, John Knox, who, in his “First Blast of the Trumpet against the Monstrous Regiment of Women”, of 1558, claimed for the people (the Reformed people) the unrestricted right to insurrection, and who rejected government by women.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Preview
Unable to display preview. Download preview PDF.
References
Van Schelven, De Vluchtelingenkerken, pp. 131–135, has thrown light on this.
Ruytinck, Gheschiedenissen, p. 32. Em. van Meteren, in the reminiscences on his youth, mentions that only “the Dutche pulpit” remained standing; Archivum III1, p. 1213.
Compare Pijper, Utenhove, pp. 194–198, where can also be found the refutation of the supposition that Utenhove was superintendent for a short while. The opinion expressed by Van Schelven in De Vluchtelingenkerken, p. 138, that Grindal did not exercise his function as superintendent in his capacity as Bishop of London, appears to the author to be incorrect; it is contradicted by the events.
Ruytinck, Gheschiedenissen, p. 85. Cf. Archivum, II, pp. 391 et seq.
Dr. A. Kuyper, De Hollandsche Gemeente te Londen in 1570–71, in Voor Driehon-derd Jaren, Utrecht (1870), pp. 137–168.
Acta V, f° 19 v°.
Ruytinck, Gheschiedenissen, p. 148.
Acta 1569–71, p. 276.
Van Schelven, De Vluchtelingenkerken, pp. 138 et seq.
Burn, History of the Refugees, pp. 5 et seq.
The opinion expressed by Van Schelven, De Vluchtelingenkerken, p. 142, that the delivery of burial sermons had been discontinued is based, in the author’s opinion, on a misreading of Ruytinck, Gheschiedenissen, pp. 97 et seq., where it is stated that, in order not to offend the English ecclesiastical standpoint, the delivery of burial sermons by Dutchmen in English churches was being discontinued.
i.e. the Provinces of North and South Holland.
Ruytinck, Gheschiedenissen, pp. 86 et seq.
Acta VI, f°35 v°.
Acta V, for Sept. 1578.
Acta V, for April 1579.
Acta V, for May 1579.
Archivum, II, pp. 420, 423.
Archivum, III1, pp. 177 et seq. ‘Holland’: the province of (N. and S.) Holland.
Archivum, III1, pp. 200-204.
Archivum, III1, p. 215.
Archivum, III1, p. 232.
Archivum, II, pp. 513 et seq.
Archivum, II, pp. 520 et seq.
Archivum, II, pp. 785 et seq., 809.
Archivum, III1, pp. 834 et seq.
Ruytinck, Gheschiedenissen, pp. 144 et seq.; cf. Moens, The Dutch Church Registers, p. XXVI.
Archivum, II, p. 826. In this year the Rev. Jac. Regius distributed amongst members of the congregation a number of commemorative medals, which had been struck on the occasion of the victory over the Armada; Moens, The Dutch Church Registers, p. XXVI.
Archivum, III1, pp. 881 et seq.
Archivum, II, p. 832.
Archivum, III1, pp. 888 et seq.
Archivum, III1, pp. 944, 947.
Archivum, III1, pp. 1093 et seq.
Ruytinck, Gheschiedenissen, p. 99; Archivum, III11, p. 2885; Colloquia, p. 79.
Acta 1569–71,p. 51.
Acta V, f° 25 r°; VI, f° 39 r°.
Ruytinck, Gkeschiedenissen, pp. 57 et seq.
For extensive references to him, see C. Sepp, Kerkhistorische Studien, Leiden 1885, pp. 91–179.
Kerkeraads-protocollen 1560–1563, p. 478. Cf. the statement by Strype, Life of Grindal, in J. Bonet Maury, Des origines du Christianisme unitaire chez les Anglais, Paris 1881, p. 64: “Il soutenait que Jésus Christ est Dieu en homme, ou plutôt homme, Dieu, et que tout chrétien peut, à son example, devenir par la foi homme-Dieu”.
Kerkeraads-protocollen 1560–1563, pp. 481 et seq.
Gachard, Correspondance de Philippe II sur les affaires des Pays-Bas, Vol. II, p. 247.
Kerkeraads-protocollen 1560–1563, p. 398.
J. ab Utrecht Dresselhuis, Adriaan van Haemstede, in Archief voor Kerkelijke Geschiedenis, VI (1835), p. 65.
See the reply to the questions put to him by the Consistory in his letter to Acontius, Archivum, II, p. 54.
Kerkeraads-protocollen 1560–1563, pp. 6-11.
Ibid., p. 25.
Ibid., p. 38.
Ibid., pp. 50, 65.
The pronouncement in Archivum, II, pp. 142 et seq.
Kerkeraads-protocollen 1560–1563, pp. 136, III.
Ibid., p. 287. She was denied admission to Communion, p. 302.
See W. D. Verduyn, Emanuel van Meteren, The Hague 1926, pp. 80–97.
Kerkeraads-protocollen 1560–1563, p. 333.
Ibid., p. 336.
Kerkeraads-protocollen 1560–1563, p. 332.
The form can be found in Ruytinck, Gheschiedenissen, pp. 31 et seq., followed by the words: „Deze bekentenis en stondt Hamstedio niet aan” (Van Haemstede did not like this confession) — which we can readily understand.
See also the account given by Van Schelven, De Vluchtelingenkerken, pp. 144–152, and the references here and in the published Protocols to Archivum and Ruytinck. Little or no evidence can be found there of the sly part which, according to Van Schelven (pp. 149 et seq. of his book), Acontius is supposed to have played in this affair. For that matter, he received his own share of the application of doctrinal discipline in the French churches; see 1e Baron F. de Schickler, Les églises du refuge en Angleterre, Tome I, Paris 1892, pp. 121 et seq.
Here we follow in the main the detailed account of Van Schelven, De Vluchte-lingenkerken, pp. 153–178. The representation by Dr. A. Kuyper, De Hollandsche Gemeente te Londen in 1570 in Voor Vierhonderd Jaren, from which some complementary details have been taken, is less correct on certain points.
Kerkeraads-protocollen 1560–1563, pp. 42 et seq.
Compare p. 28.
Kerkeraads-protocollen 1560–1563, pp. 391 et seq.
Kerkeraads-protocollen 1569–1571, p. 259.
Colloquia, p. 30.
See Kuyper, De Hollands che Gemeente te Londen in 1570, pp. 165–168; Van Schelven, Johannes Engelram, in Stemmen des Tijds, V (1916), 3, pp. 172-305. The Acta of those days are full of the name of Engelram.
Acta V, on Oct. 15th, 1579, and May 20th, 1580.
Colloquia, p. 22.
Erroneously no distinction is made in the published Acta between him and Pieter de Bert who was an honourable elder and visitor of the sick.
Kerkeraads-protocollen, 1569–1571, pp. 72, 81.
Ibid, pp. 73, 96, 114, 119, 121, 129.
Ibid., pp. 88, 97.
Ibid., p. 187.
Kerkeraads-protocollen 1560–1563, p. 156.
Colloquia, p. 23.
Acta VII, on the years 1620–1622.
Ruytinck, Gheschiedenissen, p. 267.
Colloquia, p. 174.
Ibid., p. 226.
Acta VII,f°70 v°.
Ibid., f° 192 v°.
Acta VIII, f° 126 r°, 130 r°.
Colloquia, p. 335.
Acta VIII, f° 152 v°, 154 v°, 164 v°. The departure from the old adherence to principe is also evident from the following incidental circumstance. The Vermuydens originally intended to have their child baptized without witnesses. This had come to the knowledge of the Church Council and the case was carefully considered. The following solution was found: “If they turn up without previous notification, we will not refuse baptism, but if they announce their intention beforehand, we will refuse”.
Archivum, III11, pp. 1965, 1967, 2009, 2026, Acta VIII, f° 139 r°, 141 r°.
Archivant III11, p. 2361. On the subject of Plockhoy: J. Lindeboom, Stiefkinderen van het Christendom, The Hague 1929, pp. 378-381; C. W. Roldanus, Zeventiende-eeuwsche Geestesbloei, Amsterdam 1938, pp. 139-146, 148-151, 176.
An account is given in Ruytinck, Gheschiedenissen, pp. 107-113, and also, rather more circumstantially, in a letter to H. van den Corput, to which further reference will be made. The letters of supplication in Archivum, III1, pp. 315-319.
Letter from the Church Council to Sandwich, June 27th, 1575, asking what they should do in this matter; Archivum, III1, pp. 313 et seq.
Archivum, II, pp. 252-258.
Archivum, III1, p. 420.
Ibid., p. 611; the reply in Archivum, II, pp. 700-708.
Ruytinck, Gheschiedenissen, pp. 314 et seq.
Acta V, f° 6 v°. Cf. De Schickler, Les églises du refuge, T. I, p. 201.
Acta V, f° 15 r°.
Colloquia, p. 61.
Kuyper, De Holl. Gem. te Londen, p. 140.
Colloquia, p. 253.
Author information
Authors and Affiliations
Rights and permissions
Copyright information
© 1950 Martinus Nijhoff, The Hague, Netherlands
About this chapter
Cite this chapter
Lindeboom, J. (1950). Internal and External Strength — Safeguarding of Doctrine. In: Austin Friars. Springer, Dordrecht. https://doi.org/10.1007/978-94-011-8860-9_2
Download citation
DOI: https://doi.org/10.1007/978-94-011-8860-9_2
Publisher Name: Springer, Dordrecht
Print ISBN: 978-94-011-8202-7
Online ISBN: 978-94-011-8860-9
eBook Packages: Springer Book Archive