THEME B: TUDOR-STUART ENGLAND
ISSUES OF GOVERNMENT UNDER JAMES 1: RELIGION
Text References:
FROOD, J, GRAVES, M.A.R., (1996) Change, Conflict and Crisis: England 1558-1660s, New Zealand:
MacMillian, pp.89-91. Referred to in the notes as ‘G&F’.
GRAVES, M.A.R., (2000) King of Great Britain: James VI and I 1603-1625, New Zealand: Longman
Paul, pp.34-35.
JAMES I AND RELIGION
When James became King, there was a crisis of raised hopes and
expectations by those groups who wanted a change to the Elizabethan
Settlement, the Godly Protestants (Puritans) and the Catholics.
Catholics hope for relief from the increasingly harsh anti-Catholic penal
laws that had been progressively introduced during Elizabeth’s reign.
Godly Protestants wanted further reform of the Anglican Church –
specifically a move towards a more Protestant Church.
GODLY PROTESTANTS
The Godly had been on retreat since the attack launched on them by
Archbishop Whitgift and the Bishop of London, Bancroft, after
publication of the Marprelate Tracts. The 1593 Conventicle Act had
further weakened them, making it illegal to belong to a separatist
assembly.
The Hampton Court Conference was a meeting in
January 1604, convened at Hampton Court Palace
between King James I of England and representatives of
the English Puritans. While the meeting was originally
scheduled for November 1603, an outbreak of plague
meant it was postponed until January. The conference
was called between James and his bishops about some
of the Puritan complaints detailed in the Millenary
Petition.
The conference was set out in two main parties by James, one party of Archbishop Whitgift and 8 Bishops
who represented the episcopacy, and another party of four or five moderate Puritans. Many historians and
contemporary religious radicals have speculated that James, after a consultation with Whitgift, had
deliberately arranged to have moderate Puritan reformers attend the conference. The de facto leader of the
Puritans was John Rainolds (sometimes Reynolds).
The Millenary Petition (G&F pp.90-91) was a list of requests given to James I by Puritans in 1603 when
he was travelling to London in order to claim the English throne. It is claimed, but not proven, that this
petition had 1,000 signatures of Puritan ministers.
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"… now we, to the number of more than a thousand of your Majesty's subjects and ministers, all groaning
as under a common burden of Human rites and ceremonies, do with one joint consent, humble ourselves
at your Majesty's feet, to be eased and relieved in this behalf".
From the Millenary Petition (1603).
This carefully worded document expressed Puritan distaste regarding the state of Anglican Church, and
took into consideration James' religious views as well as his liking for a debate, as written in Basilikon
Doron (book written by James as a guide for the conduct of his son Henry when he became King. James
warned Henry of meddlesome ministers and expounded the doctrine of the divine right of kings. Henry died
in 1612 before he could succeed his father). G&F p.90. In time where it was unfavourable to criticise the
King directly, there was no hint of dissatisfaction with the royal supremacy in the petition, and the Puritan
reformers stressed that they were not separatists or schismatics throughout.
The general Puritan feeling was that, despite Elizabeth's best efforts and the introduction of the new Book
of Common Prayer, the Anglican church still remained too popish. There were, however, different types
of puritan reformers. On one hand, there were the moderate reformers, and on the other, there were the
extremist revolutionary reformers, who had hoped for deep, structural changes within the Anglican church.
While many of the main Puritan goals were rebutte.
The Demands of the Millenary Petition
The Puritans rejected the following popish ceremonies:
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The signing of the cross during baptism.
Confirmation.
The administration of baptism by women.
Use of the ring in marriage.
Bowing at the name of Jesus.
Dress of the ministers.
Priests living in the church.
They also disliked perceived popish terms such as ‘Priest’ and ‘Absolution’, and rejected popish
garments the clergy were obliged to wear at service. They wanted better observance of the Sabbath
(Sabbatarian), which was originally supported by James up until The Book of Sports (will be discussed
later!). They wanted to end Pluralism, and claimed that ministers should only be both "able and sufficient
men".
The Puritans also requested some changes to ecclesiastical discipline. First, they asked, in a rather
ambigious statement, that punishment only be enforced by Christ's own institution. Second, they claimed
excommunication should not be imposed by lay officials. Third, they asked that men should not be
excommunicated for "trifles and twelvepenny matters". Finally, they asked for better restraint in the use of
ex officio oath.
The Aftermath of the Hampton Court Conference
Soon after the conference, Archbishop John Whitgift died and the anti-Puritan Richard Bancroft, who
had argued against the Puritans at Hampton Court, the King's fears led to demands that Puritan ministers
adhere to each of the Thirty-Nine Articles.
However, it also bore fruit for the Puritans, who insisted that man know God's word without intermediaries.
This led to James's commissioning the translation of the Christian Bible into the English vernacular,
which became known as the King James Version (completed in 1611). Crucially, the King broadened a
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base of support (which under his predecessor Elizabeth I had been narrowed through harsh anti-Catholic
laws) through his moderate and inclusive approach to the problems of English religion, while alienating the
more extreme Puritan and Catholic elements of English Christianity.
Revision questions could be:
What did the Millenary Petition request? What reforms were wanted? What action did James I take? Why
didn’t James like Presbyterianism? What did the Hampton Court Conference achieve? What did it not
achieve?
The Book of Sports
The Book of Sports issued in 1617 listing the sports that were permitted on Sundays and other holy
days. It was originally issued at the request of Thomas Morton, bishop of Chester, to resolve a dispute in
Lancashire between the Puritans and the gentry (many of whom were Roman Catholics). In 1618,
James required all ministers to read the declaration from the pulpit, however, there was strong opposition
from the clergy and James withdrew this command.
The declaration listed archery, dancing, "leaping, vaulting, or any other such harmless recreation" as
permissible sports, together with "May-games, Whitsun-ales and Morris-dances, and the setting up of Maypoles". Amongst the activities that were prohibited were bear- and bull-baiting, "interludes" and bowling.
The declaration rebuked Puritans and other "precise persons", and was issued to counteract the growing
Puritan calls for strict abstinence on the Christian sabbath (Sabbatarianism).
During the reign of Elizabeth and for much of James I's reign, differences between puritans and the
episcopal establishment did not really concern doctrines. However, the rise of Arminianism and James’s
increasing approval of Arminians changed matters.
What is Arminianism?
Arminianism is associated with Dutch theologian Jacob Arminius (1560-1609). It rejects predestination.
Arminians maintained that God gives indispensable help in salvation, however, ultimately it is free will of
man which decides eternal life or not. People can reject God and therefore salvation. This was viewed
as heretical and virtually ‘Catholic’ by strict Calvinist.
CATHOLIC OPPOSITION
By 1600, Roman Catholics formed only a small proportion of the English population, however, they were a
comparatively wealthy and influential group.
The Gunpowder Plot of 1605 was a failed attempt by a group of provincial English Catholics (Robert
Catesby, Thomas Percy and Guy Fawkes) to kill King James I of England, his family, and most of the
Protestant aristocracy in a single attack by blowing up the Houses of Parliament during the State
Opening. The conspirators had then planned to abduct James I daughter, Princess Elizabeth and rule
through her.
Guy Fawkes
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One of the conspirators warned his relative, Lord Monteagle not to attend the opening of Parliament, he
took the letter to the government and the whole plot unraveled. On 5 November 1605, Guy Fawkes was
arrested amongst his barrels of gunpowder in a cellar beneath the Houses of Parliament. (Bonfire Night
has been celebrated in England ever since with fireworks and the burning of a "guy" - the stuffed replica of
Guy Fawkes.) Under torture, he confessed and gave the names of his fellow conspirators. The
conspirators fled, however, were pursued and those who were not killed were captured and executed. The
involvement of the Jesuit priest, Henry Garnet, who confessed to knowing of the plot in advance increased
anti-Catholic feeling.
The Gunpowder Plot was one of many unsuccessful assassination attempts against James I, and
followed the Main Plot and Bye Plot of 1603.
The aims of the conspirators are frequently compared to modern terrorists; however, this is an
anachronistic application of a modern concept. The plotter's aims were nothing short of a total revolution
in the government of England, which would have killed the King along with leading noblemen and led to the
installation of a Catholic monarch. As such the plot was regarded as a treasonous act of attempted
regicide. Far from helping their fellow Catholics avoid religious persecution, the plotters put many loyal
Catholics in a difficult position.
Some popular historians have put forward a debate about government involvement in the plot.
On 5 November each year, people in the United Kingdom and other Commonwealth countries celebrate
the failure of the plot on what is known as Guy Fawkes Night, Bonfire Night, Fireworks Night or Plot Night;
although the political meaning of the festival has grown to be very much secondary today.
Revision questions could be:
Reasons for the plot, course of the plot and outcomes of the plot.
The Gunpowder Plot forced James to reconsider his tolerant policy towards English Catholics; and for a
while he sanctioned stricter measures to control them. In May 1606, Parliament passed an act which could
require any citizen to take an Oath of Allegiance, incorporating a denial of the pope's authority over the
king.
One of James I’s (anonymous) tracts defending the Oath of Allegiance
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In practice, James proved lenient towards Catholic laymen who took the Oath of Allegiance, and he
tolerated Catholicism even at court. Towards the Puritan clergy, with whom he debated at the Hampton
Court Conference of 1604, James was at first strict in enforcing conformity, inducing a sense of
persecution amongst many Puritans; but ejections and suspensions from livings (earnings) became fewer
as the reign wore on.
In Scotland, James attempted to bring the Scottish kirk "so neir as can be" to the English church and
reestablish the episcopacy, a policy which met with strong opposition. In 1618, James's bishops forced his
Five Articles of Perth through a General Assembly; but the rulings were widely resisted. James was to
leave the church in Scotland divided at his death, a source of future problems for his son, Charles I.
SUMMARY OF JAMES AND RELIGION:
Like Elizabeth, James saw the political as well as the theological significance of religion. He was a
theologian who encouraged debate and discussion (Hampton Court Conference) and was personally
tolerant (his wife, Anne of Denmark, converted to Catholicism mid-reign). He did nothing to alter the
substance (structures and doctrines) of the 1559 Elizabethan Settlement. The extremist elements were not
welcome in the church and many went abroad. His church was broadly based and his Bishops ranged
through a wide spectrum from Calvinist to Arminian. The Bishops may have debated and quarrelled,
however, they were efficient and ran an organised church. The 1611 version of the Bible (King James
version) was praised and standards of clerical education were raised in James’s reign. Although the
advancement of Arminians was to be a problem the church was very stable, a unifying force as his reign
went on. Roman Catholics after the initial period of plots (e.g. Gunpowder) were not harshly treated if they
were politically loyal. Overall James was successful.
Revision questions could be:
How did James contrast with Elizabeth in his attitude to religion?
What were his beliefs/attitudes to religion and religious groups?
What were his policies to moderates and extremists in the church?
What sort of church did he shape?
What religious problems were there 1618-1625?
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