English Puritans have only a small reputation for aesthetic contributions to architecture. In the sixteenth and seventeenth centuries, they worshiped God without making a show of buildings or beautiful ceremonies; consequently, there are few grand Puritan architectural monuments. Nonseparating Puritans, blending into the larger church, put their emphasis on the pure preaching and practice of biblical religion, not on outward appearances. And the Separatists, the strictest of the Puritans, gathered in disguised house-churches. Because of this artistic silence it is easy to downplay the importance of architectural concerns in the early history of Puritanism. Whenever historians mention “Puritan” architecture or “nonconformist” architecture, they are likely to describe it as simple, plain, functional, humble, austere, and practical. While true as far as it goes, this description is not the whole story. An examination of Puritan discussions about architecture in early seventeenth-century Netherlands reveals the interplay of theological and practical factors in creating the “proper” church architecture.

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The seventeenth-century Netherlands was the Puritan refuge. Its easy accessibility for radical English Puritans caused many a mishap in the plans of the bishops as they enforced conformity in England. When the going became too rough at home, nonconforming ministers could jump across to Holland, rather than obediently submit to discipline, and there carry on their defiant ways. Especially in the 1620s and 1630s, William Laud and others of the English hierarchy exerted themselves mightily to stamp out the Puritan outposts abroad; for Puritanism in exile provided a splendid habitation for all kinds of schemes.Initially going back into the sixteenth century, the Brownists were the main English religious settlers abroad, raising up their own churches and print shops in Amsterdam, Leiden and Middelburg; but in the several decades leading up to the English Civil Wars—in the great days of Archbishop Laud and Bishop Wren—mainstream, non-separating Puritans also were going over, providing strong leadership for most of the English churches in the Netherlands and serving as chaplains for the English regiments, even organizing themselves into an English Classis (1621–1635).

When the citizens of seventeenth-century Leiden spoke of “the English church here,” they referred in most cases to the English Reformed Church, not to the historically-famous church of the Pilgrim Fathers. In the first decades of the seventeenth century, the Dutch city of Leiden included a sizable English and Scottish community, but one divided into two distinct religious factions, namely the Separatist Pilgrims and the non-separating Reformed Church. The enthusiasm to celebrate the deeds of the Mayflower Pilgrims may obscure Leiden's larger community of British strangers and sojourners; and not Leiden alone, for the English churches of Leiden were but two of more than two dozen such churches in early seventeenth-century Netherlands. John Robinson and his congregation arrived at Leiden in 1609, two years after the older English-Scottish community of the city had begun its own church life.

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