Civil War: The History of England Volume III (27 page)

In the summer of 1636 Charles and Henrietta Maria paid a visit to Oxford; it was now, in essence, Laud’s university. Yet only the academic officials paid homage to the royal couple. As they rode through the streets there were no calls of ‘God save the king’. The scholars and the citizens alike were silent. T his did not bode well, and was a salutary reminder that Charles was steadily building up grievances among his people.

Among the aristocracy and the greater gentry, for example, much anger had been aroused by the exactions of the various courts Charles had established to extort money – the court of wards and the court of forest law principal among them. Of the former it was said that even those devoted to the Crown saw that they might be destroyed, rather than protected, by the law. Of the latter, the fines for encroachment upon the royal forests had, according to Clarendon, ‘brought more prejudice upon the court, and more discontent upon the king, from the most considerable part of the nobility and gentry in England, than any one action that had its rise from the king’s will and pleasure’.

Charles was also in the process of alienating his subjects elsewhere. He had unilaterally published a body of ‘canons’ to be adopted by the Scottish Church; the people themselves interpreted these requirements as nothing more than new laws imposed upon them
by strangers. No one could receive the sacrament except upon his or her knees. No man should cover his head during the divine service. No person should engage in spontaneous prayer. The clergy should not allow private meetings for the expounding of Scripture. These were all novel commandments, and caused much disquiet that soon enough would break out in riot.

The puritan reaction in England to the Laudian orthodoxy was no less strong if, perhaps, more carefully concealed. In London, for example, a secret network of conventicles and discussion groups had been established; they communicated with each other by means of manuscript tracts and sermon notes as well as by conferences and ‘conversations’ behind closed doors. This was a world of fasts, of prayer meetings and of scriptural discussions in such centres of sectarianism as Coleman Street and Friday Street in the capital.

Lady Eleanor Davies, who had the reputation among the godly of Lichfield as a prophetess, entered Lichfield Cathedral on one communion day at the end of 1636 with a brush and kettle. She announced that she had come to sprinkle her ‘holy water’ on the hangings and newly decorated communion table; the holy water itself was composed of tar, pitch and puddle-water which she then liberally distributed with her brush. She was deemed to be out of her wits and sent to Bethlehem Hospital. By curious chance Charles and Henrietta Maria had visited that institution just a few months before, according to Edward Rossingham, ‘to see the mad folks where they were madly entertained. There was every one in his humour. Two mad women had almost frighted the king and queen, and all their attendants, out of the house, by their foul talk.’

Lady Eleanor Davies was not alone in her disgust at the Laudian innovations. One puritan writer, John Bastwick, complained that ‘the Church is now as full of ceremonies as a dog is full of fleas’. Oliver Cromwell, looking back at the end of his life, remarked in a speech to parliament that Laud and his allies had wished ‘to innovate upon us in matters of religion, and so to innovate as to eat out the core and power and heart and life of all religion, by bringing on us a company of poisonous popish ceremonies . . .’ The conditions were, in a phrase of the day, ‘too hot to last’.

In the summer of 1637 three sectarians were led before the Star Chamber on the charge of maligning the bishops of England.
William Prynne was well known to the judges, and four years earlier had lost his ears before being consigned to the Tower; yet somehow he had managed to write pamphlets in his prison cell which were then smuggled away by friendly visitors.

He was joined now in court by Henry Burton and John Bastwick. In
The Litany of John Bastwick
the latter had written, ‘From plague, pestilence and famine, from bishops, priests and deacons, good Lord, deliver us!’ When the chief justice saw Prynne he asked the officers of the court to hold back his hair so that he might see the scars of the mutilated ears. ‘I had thought Mr Prynne had no ears,’ he said, ‘but methinks he hath ears.’ The executioner had not been as savage in his punishment as he might have been, which left open the possibility that a further assault might finally sever them altogether. The sentences were as brutal as they were predictable. Loss of ears, and life imprisonment, were the verdicts upon the three men.

Many contemporaries were still unsympathetic to the condemned. News-writer John Burgh remarked that ‘they are desperate mad factious fellows, and covet a kind of puritanical martyrdom or at least a fame of punishment for religion’. In that expectation they were successful. The previous sentence upon Prynne had been carried out with no obvious signs of public displeasure. Now the three men were cheered to the foot of the pillory, their path strewn with herbs and flowers. They stood in the pillory for two hours. They were not attacked with dirt or stones. They talked freely and cheerfully to the crowd around them, and their words were greeted by some with applause and shouts of approval. Burton’s wife sent him a message that ‘she was more cheerful of that day than of her wedding day’.

After two hours it was time for the more severe punishment. The hangman began to cut away at the ears of Burton, and as each ear was severed there came a roar of pain from the members of the crowd, so deep was their sympathy with the victims. When the blood came streaming down upon the scaffold, some of the crowd dipped their handkerchiefs in it. The stumps of Prynne’s ears were further mutilated in a very contemptuous and brutal fashion. Bastwick was similarly treated. The fortitude of the men, in not flinching during their ordeal, aroused much admiration.

The prisoners were then taken out of London to their respective dungeons in the castles of Carnarvon, Launceston and Lancaster.
When Prynne travelled with his gaolers along the Great Northern Road, he was greeted with shouts of sympathy. When Burton left London by the Western Road, calls of ‘God bless you!’ echoed around him. Bastwick was followed by what seemed very like a triumphal procession. It was not a victory for Archbishop Laud. The rigour of the punishment had not overawed the crowd and Wentworth told the archbishop that ‘a prince that loseth the force and example of his punishments loseth withal the greatest part of his domain’. The fate of the three men only served to alienate still further those who believed that Laud and the king were becoming a weight upon the body politic. The archbishop’s own chaplain, Peter Heylyn, later wrote that the whole occasion ‘was a very great trouble to the spirits of many very moderate and well-meaning men’. A proverb was current: ‘To break an egg with an axe’.

The news from Edinburgh was even more disturbing. In the spring of 1637 a new Service Book for Scotland was published by the king. It applied much of the English Book of Common Prayer and abolished most of John Knox’s Book of Common Order. It was in effect another English imposition, bearing all the marks of the intervention of Archbishop Laud. It was first read in public at St Giles, recently become the cathedral church of Edinburgh. The dean ascended the pulpit, but when he began to recite the words of the new book, shouts of abuse came from the women of the congregation. ‘The Mass is entered among us!’ ‘Baal is in the church!’ The bishop of Edinburgh then stepped forward to calm the angry women and begged them to desist from profaning ‘holy ground’. This was not a phrase to be used in front of a puritan assembly, and further abuse was screamed against him; he was denounced as ‘fox, wolf, belly god’. One of the women hurled her stool at him which, missing its target, sailed perilously close to the head of the dean.

The magistrates were then called to clear the church but the women, once ejected, surrounded the building; its great doors were pummelled and stones were flung at its windows as the unhappy ceremony proceeded to its end. Cries could be heard of ‘a pape, a pape, anti-Christ, stone him, pull him down!’ When the bishop came out, the women shouted ‘get the thrapple out of him’ or cut his windpipe; he barely escaped with his life. This was not a spontaneous combination of irate worshippers, however, but a carefully
organized assault on the Service Book; certain nonconformist gentry and clergy had been planning the event for approximately three months, even though the scale of the riot was not perhaps anticipated. The incident became known as ‘Stony Sunday’.

On hearing the news of the riots in Edinburgh the king ordered the immediate suppression of the malcontents. In a city where the majority of the populace was on their side, this was not a plausible command. Laud asked the Scottish bishops if they were ready to ‘cast down the milk they have given because a few milkmaids have scolded at them. I hope they will be better advised.’ Yet the archbishop was the one in need of counsel. The Edinburgh magistrates stated that no member of the clergy would be able to read the new service. Most of the ministers abhorred its contents, and all of them feared further riot.

Petitions were now arriving from all parts of Scotland deploring the papistical intentions of the new prayer book, so far from the old form and worship of the Kirk. The Scottish council wrote to the king that ‘the murmur and grudge’ at the innovations were unprecedented. Their remonstrances became all the more urgent after a second riot broke out in Edinburgh; the news had spread that the lord provost had tried to prevent a petition against the Service Book from reaching London. The petitioners, as they became known, were now by far the largest element in the city.

A moderate Presbyterian minister, Robert Baillie, confided to his journal that ‘what shall be the event, God knows . . . the whole people thinks popery at the doors; the scandalous pamphlets which come daily new from England add oil to this flame; no man may speak anything in public for the king’s part, except he would have himself marked for a sacrifice to be killed one day’.

Charles did not know what to do. He had not anticipated such an unwelcome act of defiance and disobedience. It is reported that his first words were ‘I mean to be obeyed’. Yet how was he to enforce his will? He had no army, and only unwilling support from his representatives in Scotland. A solution to the immediate impasse was then suggested by members of the Scottish privy council. The petitioners would leave Edinburgh and return to their homes, leaving a group of commissioners to speak and act in their name. It was clear that, in effect, these commissioners would become the voice of Scotland.

It is possible to see the incidents in Edinburgh as a prelude to the more fatal antagonisms that led to civil war in England; yet no one at the time could have conceived such an outcome. One event just followed another in apparently random or at least unconnected fashion, and only at a later date could a pattern be discerned. Some time afterwards, for example, Henrietta Maria called the new order of service for Scotland ‘that fatal book’. But who would have believed that a woman throwing a stool would mark the beginning of a great war?

Scotland had set an example of defiance that was regarded with admiration by some in England. Charles ruled over three kingdoms that were as vitally connected as filaments in a web; a disturbance in one part affected the equilibrium of the whole. Another great controversy concerning the king’s authority now emerged in London. In the summer of 1637 the king decided to call John Hampden before the court of the exchequer for refusing to pay his portion of ship-money. Hampden had been imprisoned ten years earlier for declining the king’s forced loan, but the experience does not seem to have curbed his independence.

At the beginning of the year twelve senior judges had declared that, in the face of danger to the nation, the king had a perfect right to order his subjects to finance the preparation of a fleet; in addition they declared that, in the event of refusal, the king was entitled to use compulsion. Leopold von Ranke believed that ‘the judges could not have delivered a more important decision; it is one of the great events of English history’. The royal prerogative had become the foundation and cornerstone of government. Simonds D’Ewes wrote that if indeed it could be exacted lawfully, ‘the king, upon the like pretence, might gather the same sum ten, twelve, or a hundred times redoubled, and so to infinite proportions to any one shire, when and as often as he pleased; and so no man was, in conclusion, worth anything’. It was a powerful argument, to be tested in the trial of John Hampden.

The court case lasted from November 1637 until the following summer and was watched with extreme interest by the political nation. It was a test of power between sovereign and subject, and was considered to be one of the most significant cases ever put to judgement. The prosecution essentially rested upon two points. The
Crown contended that all precedents, from the time of the Anglo-Saxons, allowed the king to gather money for his navy; Hampden in turn maintained that previous methods of taxation had in no way resembled the recent writs for ship-money sent to the inland counties. The Crown also defended the reasonableness of its claim for financial assistance in the face of foreign danger; by the time any parliament could be assembled to debate the matter, the country might have been attacked or even invaded. Hampden argued that the writs had been sent out six months before any ships were fitted, and there had been ample time for an assembly at Westminster; the writs were in any case contrary to statutes forbidding any tax without the consent of parliament.

The court was packed with spectators. A squire from Norfolk had come to London simply to attend the trial but when he arrived ‘at peep of day’, the crowd was already so great that he could get only 2 or 3 yards from the door of the court. Those who did obtain entrance seem largely to have taken Hampden’s part. When one of his counsels, Oliver St John, opened the defence he was according to a puritan observer, Robert Woodford, ‘much applauded and hummed by the bystanders, though my lord Finch [the chief justice] signified his displeasure for it’; at the close of St John’s argument, ‘they adventured to hum him again’. The argument continued beyond the walls of the court, where debates between the opposing sides could become very fierce. The vicar of Kilsby, in Northamptonshire, had exhorted his congregation ‘to pay his majesty’s dues’; whereupon the parish constable told him that the king’s taxes were worse than the pharaoh’s impositions upon the Israelites. Conversations of a similar kind took place all over the realm.