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Summary An analysis of the entire Stuart period
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A deep analysis of the Stuart period in regards to religion, disorder, monarchy, finances and politics.
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Section oneThe personalities of James I and Charles I:
James I
- Court: James court was lively, drunken and expensive. The court was dominated by Scottish
couriters and reflected the King’s own personality. All 13 of the King’s Bedchambers were
Scottish until George Villiers appointment in 1615, and this made the English angry as they
believed that this intimacy would be influential upon the King’s political decisions and
favouritism of Scotland. English elites did not like the Scottish role in the bedchamber due to
fear of their influence (16 were Scottish with no English.) James spent about £5000 annually
on musicians for court. James spent £3,500 annually on ante-suppers.
- View on monarchy: James was a dedicated believer in the divine right of kings, which made
him defensive of his prerogative. James was pragmatic, and although believed his prerogative
was superior, was nevertheless willing to cooperate and make negotiations to benefit the
country. In 1599, James wrote Basilikon Doron, where he discussed theories of Kingship,
however, he understood practicality nevertheless. James saw himself as a King of Peace, an
image he portrayed through his peaceful foreign policy as well as his relationship with the
Political Nation.
- Favourites: James had three favourites between 1579 and 1625, including Esme Stewart ,
Robert Carr and George Villiers. Between 1618 and 1628, Buckingham was the primary
source of tension for both the Parliaments of James and Charles, as both men enabled the
Duke to be rewarded with immense political and military power - suggestively, the man
exploited both King’s vulnerability (as James seemingly loved the Duke and Charles saw him
as being a figure of inspiration who he desired to be alike.) “Christ had John, and I have
George.”
- Character: When James became King of England in 1603, he was already an experienced
monarch being King of Scotland since being thirteen months old. James was an intellectual,
outgoing man who enjoyed debates and dealing with his people. James was a pragmatic
leader who succeeded in negotiating and communicating with his Parliament. James enjoyed
being King, however unlike Charles and his grandchildren, he equally was willing to
cooperate with his Parliament. In 1611, 75% of the 31 gifts James gave out, went to Scottish
favourites.
Charles I
- Court: Charles' court, like his father;s, reflected his own personality as it was miniature,
relaxed and only attended by supporters of the King who were primarily Catholic. Both him
and his wife Henrietta Maria starred in Court Masques which depicted tales of Kings as being
heroic. Charles court was isolated from the rest of the country as a result of only supporters'
attendance, therefore preventing intimate criticisms. The court was primarily dominated by
Catholics as well as Arminians.
- View on monarchy: Unlike his father, Charles believed that his prerogative was supreme and
that as King, his authority should not be questioned. This therefore made him uncooperative
and somewhat provocative. He was defensive of maintaining his prerogative, so much so that
it encouraged his role as an absolute monarch during his personal rule from 1629 as he was no
longer willing to ‘share his power’ or defend his prerogative.
- Favourites: In parliamentary sessions, Buckingham was often Charles’ voice as the Duke
was confident where the King was not, however the King’s respect for Buckingham was
undoubtedly exploited to propel his own economic and political position. It has been
, suggested that Charles saw Buckingham as embodying many of the characteristics of his late
brother who was equally as confident as Buckingham.
- Character: Historian Michael B. Young has suggested that Charles intentionally established
himself as being the “mirror opposite” of his father. Unlike his father, Charles was reserved
and shy as a result of a speech impairment which he possessed as a child. Although Charles
lacked the confidence of his father, he was nevertheless protective of his royal prerogative and
saw criticism as rebellion. Charles' unwillingness to justify his decisions enabled him to
appear as being hostile and unapproachable as a result of his lack of cooperation.
Religion and religious divisions: challenges to the Church of England from Catholics and Puritans and
the development of Arminianism
Arminianism
- 1624: Richard Montagu’s ‘A New Gag For an Old Goose’:
James I did not censor the piece despite its Arminian themes. There was already speculation that
James was an arminanin due to his foreign policy regarding the spanish match which expressed the
Arminains belief in diplomatic negotiations with Spain.
- 1625: Montagu appointed Charles’ as royal chaplain:
- 1626: Buckingham hosts the York House Conference:
At the request of the Earl of Warrick as well as to avoid Parliamentary pressure regarding religious
issues, Charles agreed to the York House Conference which was a theological debate hosted by
Buckingham in his London home. The conference primarily concerned the issue regarding Montagu’s
works. Warrick had intended to use the conference as a way to guide Charles away from
Arminianism, however it became increasingly transparent that Charles already was one. William Laud
represented the discussion of Arminianism and was highly supported by Buckingham despite being
close friends with Warrick, in doing this most likely attempting to create further security for himself
as a favourite.
- 1628: William Laud appointed Bishop of London
- 1628: Montagu appointed Bishop of Chichester
Catholicism
- 1603: The Bye and Main Plot:
The Main Plot was the plan to assassinate James I and to replace him with his Catholic cousin,
Arabella Stuart. None of the suspects were executed however were tortured and spent the rest of their
lives in the tower of London. Although Arabella claimed that she was not involved in the plot, her
constant connection to Catholic rebellions suggests differently, as in May 1605, she was also involved
in rebellions in the Midlands which would later encourage the Gunpowder Plot. The Bye Plot was an
attempt by a Catholic Priest called William Watson to kidnap James at Greenwich and hold him
hostage in the Tower of London until he granted greater Catholic toleration. The plot did not succeed
however, its investigation did however enable the discovery of the Main Plot the same year. The plot
was exposed by Henry Garrett (who would later be executed during the trials of the Gunpowder Plot)
who did not want to create a greater intolerance for Catholics. He believed by exposing the plot, the
King would understand that the Bye Plot only represented the minority and not the majority. The plot
was as a result of a protest to rescusnancy fines. Although the Catholics did not like the King, unlike
the Main Plot, they did not want to have him die and be replaced. On the 22nd of February 1604, as a
result of the Bye and Main Plot, James demanded that all Roman Catholics should leave the country
by the 19th of March. Although sentenced to death, following a full confession of the plot’s plan,
Anthony Copley (the man behind the plan) was pardoned.
- 1604: Recusancy Laws:
,Recusancy Laws were reintroduced following the hysteria which Catholicism caused which was
intensified by the Main and Bye Plots. Catholic individuals who did not attend Anglican services
would be liable to the possible removal of their land, imprisonment or heavy fines.
- 1605: The Gunpowder Plot:
The plan was to blow up the House of Lords during the State Opening of Parliament on 5 November
1605, as the prelude to a popular revolt in the Midlands during which James's nine-year-old daughter,
Elizabeth, was to be installed as the Catholic head of state. Catesby may have embarked on the
scheme after hopes of securing greater religious tolerance under King James had faded, leaving many
English Catholics disappointed. At their trial on 27 January 1606, eight of the survivors, including
Fawkes, were convicted and sentenced to be hanged, drawn and quartered. Catesby was shot the year
prior, whilst others involved fled London. A catholic priest (Father Henry Garnet) was also executed,
however modern historians have concluded that he most likely was unaware of the plot, or knew of it
but was not involved despite.
- 1605: Oath of Allegiance:
The Oath of Allegiance was a response to the Gunpowder Plot. Suspected Catholics were arranged in
groups of twenty where they were told to deny the power of the Pope and the superiority of the King.
All those who denied saw domestic limitations be placed on their lives as they lost the ability to live
in London as well as to study law or medicine.
Puritanism
- 1603: The Millenary Petition:
A petition is presented to James on his ride to London to accept the crown. The petition had
(supposively) 1000 signatures and demanded a religious adaptation - demanding emphasis on sermons
and end to vestments. They wanted religious reformation to purify the Church from remaining
Catholic influence evident in the ceremonial aspects of the Church such as bowing at the name of
Christ as well as making the sign of the cross during baptisms.
- 14th to 18th of January 1604: The Hampton Court Conference:
held in response to the presentation of the Millenary Petition in 1603, the conference saw James
attempt to establish his title as the King of Peace as well as to compromise with the Puritans to
establish support for himself. James rejected most of the Puritans’ demands and was firm in his
rejection of any change in the episcopal form of church government. When confronted with the issue,
he said that he had learned in Scotland “no bishop, no king.” The one agreement which James met
was the translation of the Bible in 1611 ‘the authorised King James Bible.’
- 1604: Bancroft’s Cannons
In September 1604, James licensed the 1604 Canons which stated that all clergy had to subscribe to
all the 39 Articles and to everything that was in the Prayer Book. The House of Commons protested
about legislation that came from outside of Parliament and around 90 clergy lost their livelihood.
Following the Hampton Court Conference, Bancroft was appointed as the Archbishop of Canterbury
in an attempt to prevent the disruption of the Puritans.
- 1611: King James’ Bible:
Meeting the demands of the Puritans at the Hampton Court Conference, the Bible was translated from
Latin to English to enable it to be more accessible to Protestants. However the Bible was neglected by
some as James had censored it to remove sections and phrases which promoted the superiority of God.
He wanted to maintain his religious authority and prevent any uprisings which would establish
religious instability.
Section two
, Divisions over religion: Arminianism and Laudianism; Puritanism and the emergence of
Millenarianism.
Laudist and Arminians
- This branch of Protestantism became more prevalent as William Laud rose to prominence,
from his position as Bishop of London in 1628 and then proceeding Abbot as Archbishop in
1633, having a greater say over ecclesiastical Policy. Laud's direction was associated with the
"beauty of holiness", namely a move towards beautification of the churches, which included
emphasis on physical/visible aspects of the church: Stained glass windows, vestments,candles
and bowing at the name of Jesus.
- Laud placed a lot more emphasis on sacraments as channels of God’s grace, and did not share
the Puritan view that God's words were more important than receiving sacraments.
1. Communion table was moved and railed off as an Altar in the east end of the church.
(In Elizabethan period this was in the centre, with no railings, so people could gather
around it)
2. More emphasis on ceremony
3. Stained glass windows/Decoration (keep surrounding areas outside the church in
good condition)
4. Ministers wearing vestments
5. Removal of gentry's pews
- Laud was fairly strict in terms of the enforcement of his new measures, with "metropolitan
visitations" which consisted of a bishop visiting church districts to ensure the customs and
traditions are consistent with religious policy. Many puritans felt as if these measures were
quite forceful, and so despised Laud. A lack of conformity to the measures would be met by
Laud's use of the 'star chamber' consisting of the privy council, sympathetic to Laudianism, as
the sitting judicial court. The star chamber became a court of punishment towards Puritan
opposition, and the most notable cases in 1637 included: Prynne, Burton and Bastwick, who
challenged the validity of the episcopacy.
- Bishops had new authority, with Laud claiming their divine right to office above the rest of
the clergy. They also gained new positions in office, such as Bishop Juxon of London, who
became the first clerical Lord Treasurer since Mary’s reign. Alongside regaining alienated
Church lands, efforts to gain authority were met with hostility by the gentry. Moreover, the
Earl of Bedford saw Laud as the ‘little thief,’ who was put in the window of the Church to
restore popery as the Church was positioned closer to the Church of Rome as opposed to
Geneva.
- Charles banned discussion of predestination, and so protesters focused on the idea of
beautification of the Church, changes considered by Peter Lake as ‘Laudian style,’ to foster
the beauty of holiness. Laud claimed that ceremony shielded the Church from profaneness
and sacrilege which the Church often suffered. He wanted the altar at the east-end of the
Church against the chancel, and railed in, with communicants kneeling when receiving bread
and wine. He wanted the tables railed off to prevent dogs from desecrating on the table. Seats
around the chancel had to be removed, as Bishop Neile asked if people really considered
themselves worthy of sitting above the Lord’s Board in 1632.
- Charles acceptance of Laudianism appears to be as a result of his dislike towards Puritanism,
as a faction which threatened his monarchy and the unity of the church, rather than the
Arminian doctrine, and his belief of divine kingship as well as ceremony, happening to
coincide with Laudian beliefs. Many puritans felt a disconnect with Charles, who appeared to
be taking an overtly Arminian, and thus in many ways catholic, approach to religion, causing
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