Rebellion: The History of England from James I to the Glorious Revolution (49 page)

In his preface to the Latin translation of his treatise he wrote that ‘this great Leviathan, which is called the State, is a work of art; it is an artificial man made for the protection and salvation of the natural man, to whom it is superior in grandeur and power’. By the rigorous argument from first principles, Hobbes believed that he had uncovered the true imperatives of civil society. He was also convinced that he had written for the benefit of mankind, and in the last sentence of the work he concludes ironically that ‘such truth, as opposeth no man’s profit, nor pleasure, is to all men welcome’.

Leviathan
created a sensation at the time, and it has been said that it inspired universal horror. The Commons proposed to burn the book, and one bishop suggested that Hobbes himself should be tied to the stake. It was so exact, so convincing in its logic, so simple in its argument, that it was difficult to repudiate without relying upon the political pieties and the cant that Hobbes had already attacked.

Nevertheless he was denounced as an atheist and as a materialist. Clearly he had no very great confidence in human nature, and described the character of any man’s heart as ‘blotted and confounded … with dissembling, lying, counterfeiting and erroneous doctrines’. He stated that ‘the value, or WORTH of a man, is as of all other things, his price; that is to say, so much as would be given for the use of his power’. He added that ‘to obey, is to honour, because no man obeys them whom they think have no power to help or hurt them’. His clarity of judgement is sometimes terrible; he has the savagery of the true moral philosopher, and
Leviathan
must rank as one of the central statements of the seventeenth century.

33

Healing and settling

Cromwell had engineered what was in effect a second revolution. He was now, by virtue of the sword, the indisputable head of state and sole source of power. The officers of the army concluded a dispatch with the encomium that ‘we humbly lay ourselves with these thoughts, in this emergency, at your excellency’s feet’. The ministers of Newcastle upon Tyne made ‘their humble addresses to his godly wisdom’. Yet Cromwell did not intend or wish to be a dictator; he was still concerned with the constitutional niceties of his unique position.

He appointed a reformed council of state, with himself a prominent participant, but its thirteen members were in something of a quandary. They were in a situation without precedent, faced with the obligation of creating a constitution out of nothing. Some in the army wished for government by the council itself, perhaps with the assistance of a carefully selected parliament; others pressed for near universal male suffrage; yet others demanded a council of godly men on the model of the Jewish Sanhedrin.

Cromwell spent eight days locked in conversation with his councillors, and from their deliberations emerged a wholly original form of parliament. It was eventually agreed that members of the new assembly should be either nominated by the various Independent congregations or favoured by the army and by prominent individuals; those chosen were to be ‘known persons, men fearing God, and of approved integrity’. One of the godly men chosen to serve was Isaac Praise-God Barebone, a leather merchant and preacher from London who, at his warehouse in Fleet Street, proclaimed the imminent coming of Jesus Christ. His colourful name and nature led to this nominated parliament becoming known as ‘Barebone’s Parliament’. There were 144 men who were nominees, and thus it was also called the ‘Little Parliament’; it was indeed the smallest parliament to date ever to sit at Westminster.

It would be wrong, however, to conclude that all of its members were zealots; the preponderance of them held the rank of gentleman, and their number included a viscount and a baron as well as several baronets and knights. The provost of Eton and the high master of St Paul’s School were among them. Yet, unsurprisingly, the radical element prevailed in their deliberations; those who burn hottest inflame the rest. No one wishes to be known as tepid or lukewarm. In his opening address to them, Cromwell remarked that ‘we are at the threshold’ and that ‘you are at the edge of promises and prophecies’. It was supposed to mark the beginning of a new era.

The members of the new assembly were zealous and busy, but they were perhaps not worldly enough to judge the consequences of their decisions. They determined to abolish the court of chancery, for example, and drastically to simplify the law; some in fact demanded the abolition of the common law, to be substituted by the code of Moses. They voted to abolish tithes, a proposal that might have eventually led to the disestablishment of the Church and the violation of all rights of property.

The alarm and horror of the nation soon became manifest, and Cromwell realized that it was time to end an experiment that had lasted for just five months. He is reported to have said that he was more troubled now by fools than by knaves. A parliament of saints had gone to excess. He had learned that it was not possible to create instruments of power in an arbitrary manner; they had no stable foundation, and therefore veered wildly from side to side. In December the more conservative or moderate of the members were persuaded to launch a pre-emptive coup by voting in an early morning session that they should abdicate their powers; the radicals were in a prayer meeting at the time. The Speaker then took up the mace and led them in procession to Whitehall Palace where Cromwell was waiting to greet them. He professed later to being surprised by their arrival, but this is hard to credit.

A few of the godly remained in the chamber. An army officer entered and asked them, ‘What do you here?’

‘We are seeking the Lord.’

‘Then you may go elsewhere for, to my certain knowledge, he has not been here these twelve years.’

The abrogation of this ‘Little Parliament’ was greeted with considerable relief by those whose livings had been threatened by it. The lawyers celebrated and, according to an Independent lay preacher, ‘most men upon this dissolution take occasion to cry Aha, Aha’.

And then there was one. It was said that, in bringing an end to ‘Barebone’s Parliament’, Cromwell took the crown from Christ and put it on his own head. One of his military associates, General John Lambert, had drawn up what was called an ‘Instrument of Government’ in which Cromwell would be granted power as Lord Protector of the British Republic. This ‘Instrument’ has the distinction of being the first, and the last, written constitution of England. Yet its system of checks and balances, including a council, did not dispel the impression that Cromwell was now an autocrat in all but name. Clarendon noted that ‘this extraordinary man, without any other reason than because he had a mind to it … mounted himself into the throne of three kingdoms, without the name of king, but with a greater power and authority than had ever been exercised or claimed by any king’.

On 16 December 1653, Oliver Cromwell stood before a chair of state in Westminster Hall. He was dressed in a suit and cloak of black velvet, with long boots; a band of gold ran around his hat. He looked up and raised his right hand to heaven as he swore to observe all the articles of the new constitution; John Lambert then knelt and offered him a civic sword sheathed in its scabbard as a token of peaceful rule. In the proclamation of public acts he was now styled ‘Olivarius Protector’ in the same manner as ‘Carolus Rex’. His passage through the streets was guarded by soldiers. He insisted that the series of nine paintings by Andrea Mantegna,
The Triumphs of Caesar
, should not be sold off but remain at his apartments in Hampton Court Palace. The proceedings of his court, in such matters as the reception of ambassadors, resembled those of Charles I. His son, Henry Cromwell, was greeted in the entertainment grounds of Spring Gardens with cries of ‘Room for the prince’. Lucy Hutchinson wrote that for Cromwell’s family to emulate regal state was as ridiculous as to dress apes in scarlet.

Many of his former supporters now railed at him for betraying the cause of godly reformation. He was accused of sacrificing the public good to ambition and was denounced as a ‘dissembling perjured villain’. Biblical insults were hurled at him as the ‘Old Dragon’, the ‘Little Horn’, the ‘Man of Sin’, and the ‘Vile Person’ of Daniel 11: 21. At the pulpit set up by Blackfriars one preacher, Christopher Feake, proclaimed that ‘he has deceived the Lord’s people’; he added that ‘he will not reign long, he will end worse than the last Protector did, that crooked tyrant Richard. Tell him I said it.’ Feake was brought before the council and placed in custody. The governor of Chester Castle, Colonel Robert Duckenfield, put it a little more delicately when he wrote to Cromwell that ‘I believe the root and tree of piety is alive in your lordship, though the leaves thereof, through abundance of temptations and flatteries, seem to me to be withered much of late’.

In a sense the revolution was now over, with all attempts at radical reform at an end. Cromwell instituted a reign of quiet in which men of property might feel safe; in effect he inaugurated a gentry republic. It cannot be said that the new dispensation was received with any great enthusiasm, yet for many it must have been a relief after the disordered governance of recent years. For others, of course, it made no difference at all.

In the first eight months of their power the Lord Protector and the council, in the absence of parliament, passed more than eighty ordinances. Scotland and Ireland were to be incorporated within the commonwealth. The court of chancery was to be reformed. Duels were forbidden, and cock-fighting suppressed; horse racing was suspended for a period. Public drunkenness, and profanity, were punished with a fine or with a whipping. No more than 200 hackney carriages were allowed in London. The postal service was reformed, while the prisons and the public highways were improved. The treasury was reorganized. This was a practical administration.

Cromwell and the council were no less pragmatic in foreign affairs. The European powers were docile, perhaps in fear of a resurgent English navy that had recently challenged and defeated the Dutch. Peace was made with the Protestant nations, among them Sweden and Denmark. France and Spain vied with each other for the favour of the protectorate, in which equation Cromwell tended to incline towards the French side; he wanted to remove the influence of Charles II on the French court.

He also favoured balance in religious matters. An ordinance in the spring of 1654 established a commission of ‘triers’ who would check the qualities and qualifications of proposed clergymen. In the summer of the year commissioners were appointed to every county as ‘ejectors’ who would remove ministers guilty of ignorance, insufficiency, or scandalous behaviour. Cromwell supported religious liberty except for those who espoused pope or bishops. Anglicans were in theory no more tolerated than Roman Catholics, but in practice they were given tacit acceptance.

From a policy of benign neglect, Cromwell created a variegated Church made up of Presbyterians, Independents and Baptists. Doctrine was less important to him than spirit; dogma did not concern him as long as he could create a community that had what he called ‘the root of the matter’ within it. It has been described as not so much a national Church as a confederation of Christian sects. Some of the more committed Anglicans went into exile ‘waiting for a day’, as they put it, when Charles II might claim his throne. Yet many were not exercised by religion at all. In his diary entry for 11 May 1654, Evelyn noted that ‘I now observed how the women began to paint themselves, formerly a most ignominious thing, and used only by prostitutes’.

Small groups of royalists frequented certain taverns of London, and of the provincial towns, where they engaged in plots against the protectorate. Where there are conspiracies, however, there are apt to be informers and suborners. In February 1654, eleven men were arrested at the Ship Tavern by the Old Bailey. It became clear, in the course of investigations, that a powerful group of royalists had been formed to incite a popular rebellion; it was known as the Sealed Knot. The exiled king was in constant and secret correspondence with his supporters, and seemed particularly interested in a scheme to assassinate Cromwell himself. He was to be shot after he had left Whitehall for Hampton Court on a Saturday morning.

Yet Cromwell had created a very efficient secret service under the command of John Thurloe, secretary to the council of state, and the details of the plot were known almost as soon as they were formulated. Alerted by his spy-master Cromwell took to the water on that morning and avoided an attack. Soon after the failure of the conspiracy the authorities mounted raids in London taverns and houses, in the course of which 500 people were arrested. Two of the leaders were executed, while others were transported to Barbados. An old Catholic priest was also seized and executed.

Yet the punishments did not deter other plotters, who would soon attempt to rise again. Cromwell was given a copy of a letter written by the new king in which Charles advised his supporters to ‘consult with those you dare trust, and, if you are ready, agree upon a time…’ Cromwell now always carried a gun. In a riding accident, later in the year, the pistol fired in his pocket and the wound kept him in bed for three weeks.

The occasion for a parliament, according to the ‘Instrument of Government’, had now come. On 4 September 1654, Cromwell addressed the new assembly in the Painted Chamber of Westminster Palace; he sat in the chair of state while the members were seated on benches ranged against the walls. ‘Gentlemen,’ he told them, ‘you are met here on the greatest occasion that, I believe, England ever saw.’ He then proceeded to speak for three hours on the various manifestations of God’s providence in an oration that veered from messianic enthusiasm to scriptural exposition. He had called parliament, but ‘my calling be from God’. He was thus reiterating, in his own fashion, the divine right of kings. He was above parliament. Yet he came to them not as a master but as a fellow servant. Now was a time for ‘healing and settling’.