Rebellion: The History of England from James I to the Glorious Revolution (41 page)

On 9 December Cromwell pressed home his advantage. He told the Commons that ‘it is now a time to speak, or forever hold the tongue. The important occasion now is no less than to save a nation out of a bleeding, nay almost dying, condition which the long continuance of war hath already brought it into, so that without a more speedy, effectual and vigorous prosecution of the war … we shall make the kingdom weary of us and hate the name of Parliament’. He realized that only a clear victory over the king would decide the issue.

The eastern association had already informed the ‘committee of both kingdoms’ that local contributions were not enough to maintain an army, and the committee therefore decided ‘to consider of a frame or model of the whole militia’. This was Cromwell’s opportunity. It had become time to reorganize the various armies on a different basis, and for Cromwell the most obvious model was that of his own regiment of ‘godly’ men. He had said that ‘I had rather have a plain russet-coated captain that knows what he fights for, and loves what he knows, than that which you call a gentleman and is nothing else’.

Immediately after Cromwell’s speech another member of the Commons, Zouch Tate, rose to suggest a thorough reorganization of the army. It was first necessary to dismiss such fractious and incompetent commanders as Essex and Manchester. So Tate, no doubt in collaboration with Cromwell, proposed what was called ‘a self-denying ordinance’ by means of which no member of either house could take on a military command or an official place in the state. This removed at a stroke the noble earls. In theory it also removed Cromwell but it was widely and correctly believed that an exception would be made for such a successful military leader. The whole business might therefore be seen as an enterprising bid by Cromwell for sole command.

It may be worth remarking that this session of parliament was the one that abolished Christmas. The traditional festival was deemed by the Commons to encourage ‘liberty to carnal and sensual delights’ and instead the day was to become one of fast and penance.

Cromwell had told his colleagues that until ‘the whole army were new modelled and governed under a stricter discipline’ there would be no certain or ultimate victory. So the force became known as the New Model Army, known to its enemies as the ‘New Noddle’. It was effectively a standing army from which all aristocratic commanders had been displaced; no English army had ever before been so constituted. It was to be organized on a national basis, and financed by a new national tax; the morale of the soldiers would therefore be maintained by consistent payment. It was to be professional, disciplined and purposeful. Its commander, known as ‘Black Tom’ for his muddy complexion, was Sir Thomas Fairfax, who had previously been in charge of parliament’s northern army.

It was an amalgamation of older regiments rather than a new army, but it was designed to be a more stable and coherent force drawn up with the sole purpose of defeating the king in battle. That is why Essex and Manchester had been removed from any military command. The commission given to Fairfax made no mention of the old provision that he was bound to preserve the king’s safety on the field of battle. New muskets, swords and pistols were manufactured; the coats of the infantry were of red cloth, becoming the standard uniform for the next 200 years.

Some of its officers believed in a religious mission for themselves and their soldiers; Cromwell’s regiment, for example, considered itself to be a ‘gathered Church’. ‘Go now,’ one preacher declared, ‘and fight the battles of the Lord!’ It is unlikely that the rest of the army shared that godly purpose, but they may have been animated by the zeal of their more pious fellows.

But what was now meant by the godly? Cromwell and his colleagues favoured the Independent cause in religion, effectively espousing toleration in England; the earl of Manchester and his supporters had adopted the Presbyterian cause with no room for other sects or groups. In this endeavour they were supported by their Scottish allies. Even while parliament was debating the arrangements of the new army, the Book of Common Prayer was abolished and a puritan Directory of Worship took its place; this new text was to be delivered to the people by means of a national Presbyterian system. That system was not destined to last for very long.

One of the great expositors of the Book of Common Prayer was now led to the scaffold. On 10 January 1645, Archbishop Laud was taken from the Tower to the place of death on Tower Hill. He told the people assembled there that ‘this is a very uncomfortable place’. As he knelt for the executioner, he prayed aloud for ‘grace of repentance to all bloodthirsty people, but if they will not repent, O Lord, confound all their devices’. Essex lamented the old man’s death. ‘Is this’, he asked, ‘the liberty which we promised to maintain with our blood?’ The political philosopher Thomas Hobbes wrote that ‘it was done for the entertainment of the Scots’. It had been a year of much blood.

There was now very little intention of compromise on either side, but some brief negotiations took place at Uxbridge in February 1645. The two parties divided the town, with the parliamentary team in one inn and the royalist delegation in the other. Nothing was achieved, of course, but the king was still sanguine about his chances. Despite the disaster at Marston Moor he had not yet been decisively defeated, and he believed that the divisions in the opposite party between Independents and Presbyterians would work to his advantage. He was calm and indomitable, sustained by his belief that no one could touch the Lord’s anointed. His commanders, and his forces, were still a match for those of parliament.

He had also received welcome news from Scotland where his principal supporter, the earl of Montrose, had already won notable victories over the Scottish covenanters. ‘Give me leave’, Montrose wrote to him, ‘with all humility to assure your majesty that through God’s blessing I am in the fairest hopes of reducing this kingdom to your majesty’s obedience.’ This in turn rendered the covenanting army in the north uneasy, distracted by the argument that they should withdraw from England and return to fight for their home territory. Charles was firmly persuaded that the fortunes of battle might still be with him.

The new campaign opened in the spring of 1645. At the beginning of May the New Model Army, under the command of Sir Thomas Fairfax, was about to begin the siege of Oxford. In the course of this action he received another message from Westminster. Charles had summarily taken his army into the east midlands, where he stormed and sacked the parliamentary town of Leicester. Fairfax now decided to follow him, with Oliver Cromwell as his second-in-command.

The great confrontation could no longer be delayed. On 14 June the two armies were in the fields outside the village of Naseby, in Leicestershire, where the parliamentary army had a large advantage in numbers. When the parliamentary forces made a tactical withdrawal to reach higher ground, Prince Rupert mistook the movement for a retreat; so with his cavalry he made for the enemy. Cromwell managed to beat them back, and then charged the royalist infantry. The king’s soldiers resisted for a while but, under the combined assault of Fairfax and Cromwell, they fell apart and fled. They were pursued by the parliamentary troopers for 14 miles before they reached the safety of Leicester.

Naseby was a devastating defeat for the king. His infantry had been destroyed and 5,000 of his men, together with 500 officers, had been captured; his arms and artillery had been taken. The women of the royalist camp were treated with great ferocity; those from Ireland were ‘knocked on the head’ – killed is another word – while those from England had their faces slashed with daggers. Oliver Cromwell, after the battle, declared that ‘this is none other than the hand of God, and to Him alone belongs the glory’. Clarendon concluded that at Naseby ‘the king and the kingdom were lost’.

For the king, indignity was heaped upon dismay. Among the wagons captured after the battle was one that contained all of his private correspondence. When the king’s cabinet was opened, it revealed the extent of his dealings with the Irish Catholics in search of troops; it also disclosed his plans to use French, or Swedish, soldiers for the sake of his cause. It could now be asserted that the New Model Army was truly a national army ready to defend England, and at Naseby it had decisively proved its worth. It had also demonstrated that the Independent cause was now the strongest. Cromwell himself was the man singled out for future glory and, according to Bulstrode Whitelocke, he began ‘to grow great even to the envy of many’. Yet many also believed that God was with him.

Most of the king’s supporters and councillors believed that his case was desperate, and that he must yield to necessity by negotiating with parliament. The king himself on occasions feared the worst and, in a secret letter to his son, wrote that ‘if I should at any time be taken prisoner by the rebels, I command you … never to yield to any conditions that are dishonourable, unsafe to your person, or derogatory to royal authority’. Yet he refused to have ‘melancholy men’ about him; he chose to entertain himself with sports and pastimes. He wandered about the country between Hereford, Oxford and Newark; these were three of his last remaining fortresses in his kingdom.

Prince Rupert, whose rashness may have cost Charles the battle of Naseby, now hurried on to Bristol; he needed to make that city safe against an enemy army that might descend upon it at any moment. From there he wrote to a colleague that ‘his majesty hath now no way left to preserve his posterity, kingdom and nobility, but by a treaty’. When he was shown the letter the king was incensed. In his reply he wrote that in his role as a soldier or statesman ‘I must say there is no probability but of my ruin’; yet as a king and a Christian he knew that ‘God will not suffer rebels and traitors to prosper’.

This was not necessarily so. At Langport to the south of Bristol, on 10 July 1645, the New Model Army, fresh from its victory at Naseby, decisively defeated the royalist army of the south-west; the cavalry of the king had been destroyed, and his last hope of winning the contest seemed to be over. Cromwell exulted. ‘To see this,’ he said, ‘is it not to see the face of God?’

28

The mansion house of liberty

One parliamentary occasion has gone unnoticed in this account of victories and defeats on the field. An ordinance of 14 June 1643 had been passed ‘to prevent and suppress the licence of printing’. It was declared necessary to suppress the ‘great late abuses and frequent disorders in printing many false, forged, scandalous, seditious, libellous, and unlicensed papers, pamphlets, and books to the great defamation of religion and government’; a committee of censors, therefore, was appointed to license new publications and to seize any that were unlicensed.

One republican deplored what he considered to be this reversion to the evil practices of the past that had no place in the new world for which he so devoutly wished. The Presbyterian members of parliament, who were largely behind the measure, might as well ‘kill a man as kill a good book; who kills a man kills a reasonable creature, God’s image: but he who destroys a good book, kills reason itself, kills the image of God, as it were, in the eye. Many a man lives a burden to the earth: but a good book is the precious life blood of a master spirit, imbalmed and treasured up on purpose to a life beyond life.’ This is the unmistakable prose of John Milton.

Milton was a Londoner animated by a spirit of enquiry and an awareness of his own genius. From an early age he pored over his books by candlelight in Bread Street, brooding over fables and histories until he had knowledge and time enough to compose the fables and history of his own country. He was a born republican, averse to authority and discipline in any of its forms. There would come a time when he would denounce Charles I in Latin, so that the world might hear. He declared that England was ‘the elect nation’, a prophecy endorsed by other clerics and divines of the period, thus emphasizing the millennial aspirations of the seventeenth century.

In 1637, in his twenty-ninth year, Milton wrote in a letter that ‘my genius is such that no delay, no rest, no care or thought almost of anything, holds me aside until I reach the end I am making for, and round off, as it were, some great period in my studies’. He read as if for life; for him, it
was
life. Yet the storms of the world would soon surround him, obscuring for a time that bright particular star by which he set his course.

He had studied at Cambridge and followed his period at that university with an intensive course of private scholarship that continued for some eight years. Blessed with a fair face, and an even fairer mind, he began a tour among the devoted scholars and learned poets of Europe; his voyage of sweet discovery was curtailed, however, when he was obliged to return to London in 1639 at the time of the Bishops’ War.

He had studied with the overriding ambition to become a poet that the world would not willingly ignore. But the desperation of the age turned him from poetry to prose, to the language of men in debate and conflict. He began writing his pamphlets against the bishops in 1641 and indulged his taste for polemic at a time of delusion and disagreement. In
The Reason of Church Government
he denounced those prelates who ‘have glutted their ingrateful bodies’ with ‘corrupt and servile doctrines’; they were fed ‘scraggy and thorny lectures … a hackney course of literature’ and were filled with ‘strumpet flatteries … corrupt and putrid ointment’. They were scum and harlots and open sepulchres. The language of the streets, which he heard all around him, came naturally to a Cockney visionary.

Milton wrote his treatise
Areopagitica
in Aldersgate Street; but the little pamphlet in due course made its way around the world as the most eloquent and inspiring defence of the freedom of expression. For this founding statement upon the liberty of speech he modelled himself upon the Attic orators who had once spoken to the Athenian people; the Areopagus was the rock upon which the final court of appeal held its sessions. Milton was clearly adverting to the republican and even democratic status of the English parliament which he described as ‘that supreme and majestic tribunal’. He wrote copiously and elegantly, constructing sentences that have been described as baroque palaces, but all the time his style was tempered by the urgency and seriousness of the puritan cause.