Rebellion: The History of England from James I to the Glorious Revolution (2 page)

On 7 May he rode towards London, but was greeted 4 miles outside the city by the lord mayor and innumerable citizens. He lodged at the Charterhouse for four nights, and then made his way to the Tower, where he remained for a few days. While staying in the royal apartments he began an excited tour of his capital, ‘secretly in his coach and by water’, as one contemporary put it; he was particularly struck by the sight of the crown jewels, held at the palace in Whitehall. Here was the glittering and unmistakable evidence of his new-found wealth.

Yet London was not a pleasure-dome. Even as he approached it, the plague began its secret ministry in the streets and alleys; by the end of the summer it had claimed the lives of 30,000 citizens. A grand state entry had been planned for 25 July, the day of the coronation, but the fear of infected crowds curtailed the ceremony; there would be a crowning, but no state procession.

Even in these early months of the reign conspiracies began to mount against his throne. A group of gentlemen, among them Sir Walter Raleigh and Henry Brooke, Lord Cobham, were suspected of a scheme to depose James and to replace him with his cousin Arabella Stuart; like most conspiracies it was plagued by rumour, indecision and premature disclosure. Raleigh was arrested and consigned to the Tower, where two weeks later he attempted suicide; at his subsequent trial he was denounced by the attorney general, Sir Edward Coke, as ‘a spider of hell’.

Raleigh:
You speak indiscreetly, barbarously and uncivilly.

Coke:
I want words sufficient to express thy viperous treasons.

Raleigh:
You want words, indeed, for you have spoken the one thing half a dozen times.

This was the end of what was called ‘the Main Plot’. A ‘Bye Plot’ was also discovered, whereby the king was to be kidnapped by priests and forced to suspend the laws against Roman Catholics. It came to nothing, of course, except for the deaths of the principals engaged in it.

The time had come for the formal, if subdued, coronation of the king; the archbishop of Canterbury performed the ceremony expeditiously in the sight of an invited audience. James’s consort, Anne of Denmark, agreed to receive her crown from the archbishop; as a Catholic, however, she refused to partake of Protestant communion. Being of a complaisant and gregarious disposition she caused very little trouble for the rest of her husband’s reign. Her chaplain once remarked that ‘the king himself was a very chaste man, and there was little in the queen to make him uxorious; yet they did love as well as man and wife could do, not conversing together’. After the ceremony the royal family left pestilential London for the healthier air of the country. James and Anne made their first ‘progress’ in the August of the year, making their way to Winchester and Southampton before turning north into Oxfordshire; in this, they were following the fashion of the king’s illustrious predecessor.

James had already established, however, the foundations of his court and council. In particular he took care to reward his Scottish nobles with the most prominent positions in his personal retinue. The centre of his rule lay in the royal bedchamber, which was almost wholly staffed by the entourage that had followed him from his native land. This was a source of much discontent and disquiet among the English courtiers; it was said that the Scottish lords stood like mountains between the beams of the king’s grace and themselves. Yet a new privy chamber was also established, half of Scots and half of English; the king revelled in his role as ‘the pacifier’, and this equal pairing evinced his moderation.

Among the English councillors the palm was awarded to Sir Robert Cecil and to the Howards. Henry Howard, earl of Northampton, was appointed as lord warden of the cinque ports at the beginning of 1604 and, a year later, lord privy seal; in the previous reign he had sent what James called ‘Asiatic and endless volumes’ of advice to Edinburgh. Thomas Howard, earl of Suffolk, was lord chamberlain. Cecil, soon to become Viscount Cranborne and then earl of Salisbury, was in fact pre-eminent; he was very small, with a hunched back, but he stood above the others. The king had told him that ‘before God I count you the best servant that ever I had, albeit you be but a beagle’. He often addressed him as ‘my little beagle’. Cecil managed parliament, and the revenues; he supervised Ireland and all foreign affairs. He was forever industrious, highly efficient and always courteous; he had borne with patience all the humiliating remarks about his appearance and physique. He was the ultimate civil servant and his cousin, Francis Bacon, once said of him that he might prevent public affairs getting worse but could not make them any better. That is perhaps too harsh; Cecil had so great a political intelligence that he may qualify as a statesman. Snapping at his heels, however, was Henry Howard.

Elizabeth’s council had comprised some thirteen members; James soon doubled its size, but took great pleasure in avoiding its meetings. He favoured private deliberations, in the seclusion of his bedchamber, where he could then delegate responsibility. He preferred intimate meetings where his wit and common sense could compensate for his lack of dignity. He did not particularly like London in any case, and always preferred to go hunting in the countryside beyond; from this vantage James once wrote a complacent letter to his councillors, imagining them to be ‘frying in the pains of purgatory’ upon royal business. Yet he made quick and sudden visits to the capital, when his presence was deemed to be indispensable; he said that he came ‘like a flash of lightning, both in going, staying there, and returning’.

The palace of Whitehall was a straggling complex of some 1,400 rooms, closets and galleries and chambers huddled together. It was a place of secrets and of clandestine meetings, of staged encounters and sudden quarrels. This is the proper setting for John Donne’s satires as well as for Ben Jonson’s two Roman plays on the nature of ambition and corruption. It is also the setting for the great age of the masque. A ball, or a comedy, was staged every other day.

Yet the court is also the most significant context for the collection of Thomas Howard, earl of Arundel, which came to include the architectural drawings of Palladio as well as the work of Holbein, Raphael and Dürer. The great lords and courtiers also built elaborate houses at Audley End, Hatfield and elsewhere. The earl of Northampton furnished his house in the Strand with Turkish carpets, Brussels tapestries and Chinese porcelain; he also owned globes, and maps of all the principal nations. This is the burgeoning world of Jacobeanism.

*   *   *

On his progress to London from Edinburgh, at the beginning of his reign, the king was given a petition; it was an appeal from his puritan subjects that became known as the ‘millenary petition’, bearing the signatures of 1,000 ministers of religion. In moderate terms it suggested to the king that the sign of the cross should be removed from the baptismal ceremony and that the marriage ring was unnecessary. The words ‘priest’ and ‘absolution’ should be ‘corrected’, and the rite of confirmation abolished. The cap and the surplice, the vestments of conformity, were not to be ‘urged’.

The king himself liked nothing so much as doctrinal discussion, in which he could display his learning. The first important act of his reign, therefore, was to bring together a small number of clerics at his palace of Hampton Court where they might debate matters of religious policy and religious principle. Five distinguished and learned puritan ministers were matched against the leading ecclesiastics of the realm, among them the archbishop of Canterbury and eight bishops.

This was an age of religious polemic, perhaps prophesying the civil wars of the succeeding reign. On the side of the bishops were those generally satisfied with the doctrines and ceremonies of the established Church; they were moderate; they espoused the union of Church and state. They put more trust in communal worship than in private prayer; they acknowledged the role of custom, experience and reason in spiritual matters. It may not have been a fully formed faith, but it served to bind together those of unclear or flexible belief. It also suited those who simply wished to conform with their neighbours.

On the side of the puritans were those more concerned with the exigencies of the private conscience. They believed in the natural depravity of man, unless the sinner be redeemed by grace. They abhorred the practice of confession and encouraged intensive self-examination as well as self-discipline. They did not wish for a sacramental priesthood but a preaching ministry; they accepted the word of Scripture as the source of all divine truth. They took their compass from the stirrings of providence. Men and women of a puritan tradition were utterly obedient to God’s absolute will from which no ritual or sacrament could avert them. This lent them zeal and energy in their attempt to purify the world or, as one puritan theologian put it, ‘a holy violence in the performing of all duties’. Sometimes they spoke out as the spirit moved them. It was said, unfairly, that they loved God with all their soul and hated their neighbour with all their heart.

They were not at this stage, however, rival creeds; they are perhaps better regarded as opposing tendencies within the same Church, and their first formal confrontation took place at Hampton Court in the middle of winter. The proceedings of the first day, 14 January 1604, were confined to the king and his ecclesiastics. James debated with his bishops the changes suggested in the ‘millenary petition’. On the second day the puritan divines were invited to attend. John Reynolds, the first to be called, argued that the English Church should embrace Calvinist doctrine. The bishop of London, Richard Bancroft, quickly intervened. He knelt down before the king and demanded that ‘the ancient canon might be remembered’, by which he meant that ‘
schismatici’
should not be permitted to speak against the bishops. James allowed the discussion on specific matters to continue.

In the subsequent debate the king seems to have been shrewd and judicious. He did not accede to the puritans’ demand for Calvinism, but he did accept their proposal for an improved translation of the Bible. This request bore magnificent fruit in the King James translation published later in the reign. The delegates then discussed the problem of providing a learned ministry, and the difficulties of dealing with issues of private conscience. The king was willing to concede certain matters to the puritans, in the evident belief that a middle way would encourage unity within the Church. In the bitter weather the fires of Hampton Court roared, while the king sat in his furs; the bishops, and even the puritan delegates, were also clad in fur cloaks.

All seemed to be proceeding without much incident until Reynolds recommended that the bishops of the realm should consult with the ‘presbyters’. At this, the king bridled. ‘Presbyter’, the term for the elder or minister of a Christian church, had for him unfortunate connotations. He had previously been outraged by the Presbyterian divines of Scotland, who did not always treat His Majesty with appropriate respect; they inclined towards republicanism and even egalitarianism. One of them, Andrew Melville, had called him to his face ‘God’s silly vassal’.

James now told Reynolds and his colleagues that they seemed to be aiming ‘at a Scottish Presbytery which agreeth with monarchy as well as God and the devil’. He added that it would mean ‘Jack and Tom, and Will and Dick, shall meet, and at their pleasure censure me and my council and all our proceedings’. He concluded with advice to Reynolds that ‘until you find that I grow lazy, leave it alone’. His motto from this time forward would be ‘no bishop, no king’. He observed, as the puritan delegates left his presence, that ‘if this be all they have to say, I shall make them conform themselves, or I will harry them out of the land, or else do worse’.

Two days later the king summoned the bishops for a further conference. He then called back the puritans, and ordered them to conform to the whole of the orthodox Book of Common Prayer reissued forty-five years before. The conference was over. The impending translation was the greatest benefit of the proceedings but, altogether, the conference cannot be counted a great success. It had now emerged that there was perhaps not one national Church, after all, but at least two Churches with different meanings and purposes.

The king was, as ever, delighted with his performance at Hampton Court. ‘I peppered them soundly,’ he said. The bishops had told him that he had spoken with the power of inspiration. ‘I know not what they mean,’ Sir John Harington wrote to his wife, ‘but the spirit was rather foul-mouthed.’ The king had said, at one point, ‘A turd for this argument. I would rather my child were baptized by an ape as by a woman.’ He also chastised the puritans by remonstrating ‘Away with your snivelling!’

He was, however, in many respects a learned man. All his life he had argued, and debated, with his Scottish clergy. He delighted in theological controversy, and according to an early observer ‘he apprehends clearly, judges wisely and has a retentive memory’. The king also believed himself to be a master of the written word and composed volumes on demonology, monarchy, witchcraft and smoking. On his accession medal he is crowned with a laurel wreath, a sure sign of his literary pretensions. He even replied to ‘rayling rhymes’ published against him with his own doggerel verse. In 1616 he collected all of his prose writings into a folio volume, the first English monarch ever to do so. So he became known, sometimes sarcastically, as ‘the British Solomon’.

John Whitgift, archbishop of Canterbury, now close to death, realized that the conclusion of the Hampton Court conference was by no means the end of religious controversy. He knew well enough that parliament, about to meet, contained many lords and gentlemen of a puritan persuasion. The king had decided to ride in state through the capital four days before the opening of parliament on 19 March 1604. Now that the threat of plague had lifted it was declared that people from every ‘county, borough, precinct, city, hamlet’ had flocked to give praise to the new monarch. Seven triumphal arches, in the style of imperial Rome, were erected along the processional route from the Tower to Whitehall. Yet magnificence did not necessarily command assent.