Episode 4
Imprisonments
Audio • Season 2 • Episode 4 • Imprisonments
Artwork • The Gasthuiskerk is a Protestant church of the Christian Reformed Churches in Middelburg in the province of Zeeland .
The church was built in 1493 as a chapel dedicated to Saint Barbara . The originally Roman Catholic hospital chapel was used by the residents of the abbey from 1568 to 1571 and was rented to English merchants from 1579 to 1589. The chapel was subsequently assigned to the Reformed Church in 1589 and in 1799 it became a Roman Catholic church again. In 1845 the building was sold to the Christian Separated Churches and in 1936 it was purchased by the Christian Reformed Churches.
Music • My Sweetest Lesbia, composer: Thomas Campion, performed by Andreas Scholl.
The poem, "My Sweetest Lesbia", is sometimes described as a translation. Its inspiration is the Latin poet Catullus's poem, Carmen V.
The theme of the poem is; We must live now, because we don't have forever.
Thomas Campion belongs to that fascinating tradition of medically-trained poets. He was a poet, composer, musical and literary theorist, and physician. Born in London in 1567, left Cambridge without a degree, briefly studied law, but ultimately graduated from the University of Caen with an MD. After practising medicine in London he later returned to the continent as a gentleman-soldier. He is believed to have died of the plague in London in 1620.
Transcript
Series 2.
Episode 4.
Imprisonments.
The year is:This year, Anthony Cope, who had been imprisoned in the Tower, since 1587, for interfering with the Royal Ecclesiastical Prerogative, was unexpectedly knighted by Queen Elizabeth, Seemingly all was forgiven.
Also, in:After being expelled from Cambridge University, Francis Johnson relocated to Middelburg in Zeeland to serve as the minister at Gasthuis Kerk.
However, the English merchants in Middelburg, quickly removed Johnson from his position, when he attempted to introduce a Brownist-inspired covenant at their church.
Following this, he returned to London, where he met with Barrow and Greenwood.
At the time, Greenwood was incarcerated in the Fleet Prison.
With Greenwood's approval, Johnson became a member of their Brownist congregation.
John Robinson was born around: e, as a sizar at seventeen in:At the beginning of his university journey, Robinson had not fully formed his religious convictions, and likely lacked a clear vision for his future ministerial path.
While at Cambridge, he was placed under the tutelage of the priest and academic Thomas Jegon, excelling in his theological studies.
However, Robinson encountered the teachings of prominent preachers Thomas Cartwright and Robert Browne, which profoundly influenced his spiritual outlook and life direction.
The fiery evangelical messages of these preachers, often sparked debate among university leaders, creating a tense atmosphere that significantly influenced Robinson's beliefs and career-path.
The religious atmosphere at Cambridge was vibrant and charged with energy, where Impassioned Puritan ministers often delivered powerful sermons at St. Mary's and other local churches.
One of the most notable Puritan figures, was the Reverend William Perkins, the public catechist of Corpus Christi.
His responsibilities included delivering a lecture on Divinity every Thursday during the term.
Perkins also preached at St. Andrew's Church.
His sincere, earnest, and spirit-stirring dialogues, along with his love for debate, attracted large crowds from the town, the University, and the surrounding area.
Reverend Perkins, who worked at Robinson's College, was dedicated, and influential in helping Robinson grow and change for the better.
His support and guidance provided the spiritual direction that played an essential role in Robinson's journey at the college.
Robinson had a lot of respect for Reverend Perkins, and he often talked about him in a positive way, in his later writings.
He used Perkins' Catechism to teach younger church members about religion, adding a section on Church Principles to his friend's work.
Robinson's conversion occurred while he was still a member of the Church of England.
Cambridge was a centre of Puritanism, and Robinson gradually accepted its principles during his years there.
The leaders of this movement strongly criticized the English Church, believing its beliefs and rituals, were too similar to the Roman Catholic Church.
The reforms they advocated, would "purify" the established church from within, so they became known as "Puritans".
William Perkins also created an Ocular Catechism chart, which was widely used in many English homes during the 17th century, to teach about the truths of salvation.
An ocular catechism, is a visual representation of God's role in salvation and damnation, specifically designed for those with difficulty reading.
It consists of a single-page chart, which illustrates how God interacts with scripture.
The chart highlights Jesus, as the key source of salvation, in every area of our lives.
The bubbles on the outside, represent how far away someone might feel from the Saviour, reminding us, that we should turn to Christ for help and guidance in all matters.
William Perkins,:He was a prolific author, and served as a fellow at Christ's College, and a lecturer at St. Andrew's Church in Cambridge.
Perkins advocated for Reformed theology, defended Protestant ideals, opposed non-conformists and separatists within the Church of England, and supported the concept of double predestination.
During the:As a result, they were compelled to adopt a more low-key approach.
Instead of focusing on societal or communal righteousness, their attention shifted towards enhancing individual morality.
Notably, Puritan practices during this period, emphasised strict personal adherence to the observance of the Christian Sabbath.
However, theologians like William Perkins from Cambridge, continued to uphold the strict principles established by earlier Puritans.
William Perkins, is believed to have played a key role, in introducing Theodore Beza's interpretation of Double Predestination to the English Puritans.
Double Predestination, a fundamental concept of Calvinist theology, asserts that God has predetermined certain individuals for salvation, while condemning others to damnation.
This decision was established before the world's creation, based on God's foreknowledge of their free choices.
It emphasizes, that God's sovereignty and justice are perfectly balanced, and that both election to salvation and reprobation to damnation, are unconditional and just.
However, some individuals find it challenging to read the holy texts, and accept the concept of Predestination.
They struggle, to reconcile the idea of a benevolent deity who would condemn someone to eternal damnation.
In an attempt to resolve this dilemma, some choose to reject the idea of "double Predestination."
This perspective argues, that while God elects certain souls for salvation, He does not actively choose others for condemnation.
However, this approach presents a logical conundrum, for those who adhere to Reformed theology.
It implies that if God has selected some for redemption, it must follow that he has not chosen others for salvation, as these represent the only two possible outcomes.
Finally, Raleigh was able to submit John Udall's petition for a pardon, to Archbishop Whitgift, while Udall's supporters steadfastly advocated for him behind the scenes.
And so in March, the English governors of the Turkey Company offered to send Udall to Syria, as pastor to their agents.
his exile, and in early June: ,:However, shortly afterwards, while still remaining in Marshalsea prison, Udall, suddenly fell ill, and died.
His death raised valid concerns, that the Crown and the Church of England, were targeting and removing young Puritan leaders.
Udall was only 33 years old at the time of his death; he was buried in the churchyard of St. George's in Southwark, leaving behind his wife and son, Ephraim.
After returning to London, following his unsuccessful attempt to establish himself in Zeeland, Francis Johnson quickly became an integral member of Barrow and Greenwood's London Congregation.
For most of:At 31 years old, Johnson likely lived with congregation members, depending on their generosity for financial support.
Testimonies from: In:In April, after receiving no reply, they petitioned the Queen, as well as Lord Burghley and the Privy Council.
However, Barrow's actions, had provoked Whitgift to such an extent, that no mercy was to be extended to him.
et free for a brief period in:A short time later, Greenwood was granted a further reprieve, that permitted him to relocate to Roger Rippon's house in London.
After a year of hiding in Scotland, Penry once again tempted fate, by returning to England in September, having undergone a significant conversion, from Presbyterian to Separatism.
Greenwood, along with the Separatists Francis Johnson and John Penry, began meeting at a secret location in the Borough.
It was here that Penry, in conjunction with Johnson, formed a Separatist church that was independent of other churches, though it maintained a Presbyterian internal order.
Once Greenwood was available to engage in discussions, the congregation decided, to appoint officers for the church.
The release of John Greenwood, likely influenced the London Congregation's decision to select its church officers.
In July:Despite numerous warnings regarding his safety, it was only a matter of time before the authorities would become aware of their unlawful assemblies.
December:Greenwood was promptly returned to prison; his brief period of freedom had ended.
Johnson was also imprisoned, and subjected to two interrogations, before being transferred to the Wood Street Compter.
The Wood Street Compter, was a prison in Cheapside in the City of London.
The prison opened in:A compter, also known as a counter, was a small prison managed by the local sheriff.
The majority of its inmates were civil prisoners, including dissenters and minor offenders, such as debtors, who were confined under civil law.
Initially, Wood Street, served as one of the two central prisons, the other being the Poultry Compter.
nstitutions were destroyed in:After the arrest of Minister Francis Johnson in December, John Penry took over, as the leading preacher of the underground Separatist congregation in London.
Despite being offered an official position within the group, he chose not to accept it.
As a precaution, the congregation agreed to frequently change its meeting location, in an attempt to avoid detection.
April:He studied at Christ's College Cambridge, where his education was funded by Frances and Isabel Darcy, who supported radical Protestants.
Robinson, expressed concern about the existing system of church governance, particularly the leadership by bishops, which he believed to be flawed and reminiscent of the hierarchical structure of ministers in the Catholic Church.
Over time, Robinson's views on the religious system, changed, in response to the evolving economic social, and political conditions affecting the clergy.
His intense Bible studies, caused him to change his views on how churches should be organised, moving away from a Puritan way of thinking to a more Separatist perspective.
Because of this shift, he believed that the Church of England truly did not reflect a genuine community of faithful believers.
By this time, Robinson had convinced himself that he was living in "The End Times," choosing to distance himself from the Church of England, similar to how Lot separated himself from Sodom as depicted in Genesis 13:5.
In the Book of Genesis, Abraham and Lot's conflict illustrates their separation.
The dispute was resolved peacefully, with Abraham generously conceding a portion of the Promised Land, which belonged to him, to settle the conflict.
Lot accepted this peace agreement, and chose to settle in the plain of Jordan, which included the area of Sodom.
The reference to Sodom in verse 13, suggests that Lot made a poor decision.
