Friday, 22 April 2011

A Marxist Assessment of Gerrard Winstanley’s A Common Treasury: (Revised and Expanded) Verso 2011

Winstanley Between History and Ideology

The 2011 Verso edition of A Common Treasury, introduced by Tony Benn, compiles Gerrard Winstanley's writings—arguably the most radical figure of the English Revolution. It calls for serious critical reflection, not only because of Winstanley’s historical importance but also because Benn’s admiration for him exposes the political decline of Labour reformism. When parliamentary socialists adopt revolutionary figures, it is never a neutral act; it is an ideological move aimed at domestically shaping the past to meet current needs. To truly grasp Winstanley, one must place him within the class struggles of the 1640s; to understand Benn, one must see him in the context of post-war Labour's class compromises.

Winstanley and the Diggers: Revolution from Below

Gerrard Winstanley (1609–1676) was the leader and thinker behind the Diggers, also known as the True Levellers. In 1649, the same year King Charles I was executed, they began to occupy and farm common land at St George’s Hill in Surrey. Their assertion that the earth was “a common treasury for all” was more than poetic; it was a revolutionary idea. “They declared that the earth was ‘a common treasury for all,’ rejecting private property in land as the root of all social evil.”

Winstanley’s pamphlets — including The New Law of Righteousness and The Law of Freedom in a Platform — outlined a vision of a society free from buying and selling, landlords, lawyers, masters, and servants. This was not mere philosophical reflection but a practical response to the ongoing revolution. The Diggers arose from the common people during the Civil War. While Cromwell and the leaders of the New Model Army aimed to establish the political framework for capitalist growth, the Diggers sought to expand the revolution beyond its bourgeois limitations.

They embodied the most progressive expression of popular awareness in the 1640s, a consciousness shaped by war, upheaval, and the decline of traditional authority. The decline of traditional authority was inevitable. They faced brutal suppression: settlements were razed, leaders were beaten, and cattle were slaughtered. Cromwell, a fierce enforcer of bourgeois class interests, had little regard for the Diggers, just as he did for the Levellers, whose leaders he had executed. This marked the end of a revolutionary era.

Winstanley’s Place in the Pre‑History of Socialism

Winstanley holds a unique place in the early history of socialist ideas. Christopher Hill, who did more than any other scholar to bring Winstanley out of obscurity, recognised that revolutions are driven by crowds whose awareness must evolve. Winstanley's work exemplifies this profound transformation.

However, accuracy in history is crucial. Winstanley was not a socialist in the modern sense; his communism was utopian rather than scientific. His arguments relied on biblical prophecy and mystical pantheism—Reason as God and the “rising of Christ in sons and daughters.” He urged Cromwell and the propertied classes to see the truth rather than organise the oppressed as a political force to seize power.

As Engels explained in Socialism: Utopian and Scientific, utopian socialists could vividly describe the harms of class society with moral clarity but lacked awareness of the material force needed to eliminate these ills. The proletariat—the class destined to abolish all classes—was not present in mid-17th-century England. Winstanley could only appeal to the righteous, while Cromwell’s response was to ignore him when possible and suppress him when necessary. This is not a moral failure but an inherent limitation, as Winstanley’s vision was unattainable at the time because the class capable of implementing it had not yet emerged.

Tony Benn’s Appropriation: Radicalism Made Safe

This passage reveals Benn’s political stance. Benn, who passed away in 2014 and was a lifelong Labour Party member—by then an instrument of big business—spent his career opposing Winstanley's principles. Winstanley challenged the political establishment and fostered an independent movement of the dispossessed. Benn served 49 years in Parliament and, as recently as 2013, stated: “I don’t believe in the idea that you can build a new socialist party … There is a radical element, and that element ought to be able to live within the Labour Party.”

This is a significant statement, reflecting Benn’s overall political stance: the containment of working-class resistance within the boundaries of bourgeois parliamentarism. "Benn’s entire political life was devoted to channelling working-class opposition back into the safe confines of bourgeois parliamentarism." During the Winter of Discontent in 1978–79, Benn served as a cabinet minister responsible for declaring a State of Emergency against striking workers. In his diary, he admitted: "I am just being sucked into this terrible military operation to hold the working class back.”And then he did it anyway.

Benn’s adoption of Winstanley exemplifies political appropriation, turning a revolutionary leader who pioneered an independent movement of the dispossessed into a romantic figure for Labourism—a century-long tradition of silencing working-class independence. This act domesticates Winstanley, rendering him acceptable for the drawing room, Fabian pamphlet, or Verso catalogue.

The Historical Lesson: What Connects Winstanley to Scientific Socialism

What truly matters in Winstanley's thought isn't his idealistic plan for a communist commonwealth—which couldn't have succeeded given 17th-century circumstances—but his insight that private property in the means of life is the root of exploitation, and that the exploited need to organise independently of their rulers. This idea links the Diggers of 1649 to the revolutionary workers’ movements of the 20th and 21st centuries.

However, it's important to recognise that Winstanley's approach is fundamentally different from scientific socialism, and these differences shouldn't be overlooked. Winstanley’s shortcomings stemmed from the limitations of his time—the working class was not yet able to form itself as a political force capable of driving socialist change. Today, that situation has changed. The working class now makes up the vast majority of the global population. The main barrier to socialism is no longer the underdevelopment of material conditions but the lack of revolutionary leadership within the working class. The International Committee of the Fourth International is actively working to develop such leadership.

Against the Politics of Historical Comfort

Benn’s portrayal of Winstanley is more than just a historical recount; it functions as a political distraction. It implies that the radical tradition could be revived within Labourism, achieving the “common treasury” through incremental parliamentary reforms. However, this is not enough. The working class requires its own party, rooted in the Fourth International’s programme, to realise what Winstanley only envisioned: the expropriation of the expropriators and the creation of a society driven by human need rather than private profit.

Winstanley’s writings remain impactful not because they provide a detailed plan for socialism, but because they embody the early idea that liberation must originate from beneath — through the self-organisation of the oppressed. Honouring Winstanley does not mean romanticising him or using him to support Labourism, but rather recognising his historical limits and advancing his struggle on a more developed, scientific basis.

 

Tuesday, 29 March 2011

Historians and the passing of time


From Christopher Thompson

I ought to begin by saying that I have become increasingly fond of Keith Livesey's blog, A Trumpet of Sedition. He and I do not agree on the origins and causes, the course and significance and the consequences of the struggles in the British Isles (or the Civil Wars or Revolution) of the 1640s and 1650s. I believe that the existence of differing views is a good thing because it stimulates debate and new research. He is attached to the views of figures like Christopher Hill and Brian Manning, both Marxists and both figures from my youth. Their approaches were superseded with the rise of the mis-named 'revisionism' of the mid-1970s.
Christopher Hill ceased to shape the course of historiographical debates at that time: it is doubtful whether Brian Manning, whose views had been formed in the early-1950s and which changed remarkably little, ever had. 

This process - of once fashionable views going out of fashion - happens to everyone. It happened about twenty years ago to Conrad Russell. He no longer shapes historiographical debates about these events. So, I hope Keith Livesey will forgive me when I say that there is no group of revisionists controlling academic or any other forms of discussion about the 1640s and 1650s in these islands. The debate has moved on: Christopher Hill like Conrad Russell is 'old hat'. Historians now wear different headgear and will change it again in the future.

My Reply

I would like to return the compliment made by Christopher Thompson on my blog and take up briefly a few of his points. I enjoy his blog. It is the first blog I read and contains extremely valuable information and insight into Early Modern England. As he has mentioned above we do not see eye to eye on the origins and causes of the English Revolution but that is life. If everybody agreed on everything History would be a very boring subject.

In fact I am of the opinion that through understanding contending views of the civil war we get a closer approximation as to its complexities. Christopher is of course right when he says that different generations throw up different types of historians and for that matter different types or schools of history. Perhaps I am wrong to say that the revisionist historians control current historiography. Control is too strong a word but they certainly do dominate. But I will allow a concession to Christopher and admit that I need to carry out a far more accurate analysis of their historiography and politics. If the new group of historians have moved beyond the term revisionists then what are they proposing and can a common theme be detected amongst them. The next few months will show.



Sunday, 27 March 2011

Making the Radicals Safe: Bradstock’s Radical Religion in Cromwell’s England and the Revisionist Retreat from Revolution

Andrew Bradstock's _Radical Religion in Cromwell's England: A Concise History from the English Civil War to the End of the Commonwealth_ comes at a time when the historiography of the English Revolution has been increasingly stripped of its revolutionary elements. Since Christopher Hill's passing, academic narratives have shifted towards a revisionist view that dismisses the rise of the bourgeoisie, portrays the Civil War as an avoidable elite quarrel, and denies it as a true revolution. Simon Schama's claim of being a "born-again Whig" exemplifies this ideological retreat, highlighting the current trend away from revolutionary interpretations.

Bradstock's book is influenced—indeed limited—by this climate. Although it claims to be a "concise history," it functions more as a theological overview of radical Protestant sectarianism. Its interpretive approach mirrors the modern attempt to depoliticise the English Revolution and portray its commoner movements as harmless in the eyes of the current ruling class.

The Theological Frame: A Category Error

Bradstock, a trained theologian, naturally approaches 'Radical Religion in Cromwell's England' with his scholarly discipline. His previous book, 'Faith in the Revolution,' presented his view of the Levellers, Diggers, Ranters, Fifth Monarchists, and early Quakers as a recoverable tradition of radical Christian witness. In this new work, that perspective is not just evident—it forms the core of his analysis.

The issue is not that religion had no part in the English Revolution. As Engels noted in Socialism: Utopian and Scientific, 17th-century bourgeoisie used religious language in their revolutionary efforts because a secular political language had not yet emerged. Calvinism supported the idea that the accumulation of wealth and the challenge to the feudal hierarchy were justified.

Bradstock challenges the usual view by reversing the relationship. Instead of seeing religious language as a medium for expressing class forces, he considers theology the core of the radical movements themselves. The Levellers are portrayed as radical Protestants; the Diggers as Christian communitarians; the Fifth Monarchists as millenarian dissenters. Their class content becomes obscured behind doctrinal analysis.

The Plebeian Wing of a Bourgeois Revolution

The radical sects Bradstock chronicles were not theological curiosities. They were the plebeian wing of the bourgeois revolution, representing the rural poor, the dispossessed, and the lower‑middle strata who sought to push the revolution beyond the limits acceptable to the grandees around Cromwell.

Bradstock's theological framework fails to account for several historical events: Cromwell's suppression of the Levellers at Burford in 1649, which was driven by bourgeoisie counter-revolution rather than religious doctrine; the Diggers' occupation of St George's Hill, which was more a protest against enclosure and primitive accumulation—key aspects of early capitalist development—than a utopian Christian project; and Winstanley's shift from a mystical visionary to a critic of property, which only makes sense when viewing class dynamics as central.

By viewing these movements as chapters in Christian dissent, Bradstock hides the revolutionary ambitions of the petty bourgeoisie and rural poor. His "concise history" is brief because it leaves out the crucial element: the class struggle.

The Political Function of Revisionism

The revisionist view of the English Revolution's collapse isn't just an academic curiosity; it's a political tool today. By claiming Britain never underwent a bourgeois revolution, the ruling class sustains the myth that the country's history is marked by gradual reforms, compromise, and constitutional stability. As a result, Marxism appears as an outsider, disconnected from English history.

Hill's work significantly challenged this mythology. However, "Radical Religion in Cromwell's England," despite its narrative strengths, does not advance that challenge. Instead, it depoliticises the radical sects, portraying them as a safe, sanitised religious heritage, which ultimately renders them acceptable to the very establishment they once challenged. The subtitle—"A Concise History from the English Civil War to the End of the Commonwealth"—reveals this approach. Here, "concision" is not a virtue but a limitation, as it narrows the focus and omits class dynamics that are essential to understanding the radical sects.

Conclusion

Bradstock provides a clear and organised overview of seventeenth-century radical religion. However, it is the religious perspective that makes the book politically ineffective. At a time when the ruling elite aims to erase revolutionary history from Britain, Radical Religion in Cromwell's England—despite its sincerity—tends to mask the class forces behind the English Revolution and to diminish its radical impact. A truly historical perspective must start where Bradstock leaves off: recognising that groups such as the Levellers, Diggers, Ranters, and Fifth Monarchists were not just religious dissenters but the working-class leaders of a bourgeois revolution whose lessons remain highly relevant today.

 


Wednesday, 23 March 2011

Barry Coward’s Oliver Cromwell: A Revisionist Evacuation of History

Barry Coward’s Oliver Cromwell (1991), released at the peak of revisionist influence in British scholarship, exemplifies a systematic tendency to diminish the driving forces of history. The biography emphasises moderation, balance, and empirical rigour, but these qualities conceal a deeper political and methodological conservatism. Coward portrays Cromwell as a man shaped by circumstances rather than class, a figure overseeing revolutionary events without fully understanding or embodying their revolutionary significance. Consequently, the narrative remains factually accurate yet lacks any true engagement with the historical revolutionary content.

Coward’s framing clarifies this point. His main argument is that Cromwell was not a revolutionary in any deliberate or systematic way. The biography supports this perspective by portraying Cromwell’s actions as pragmatic responses to immediate pressures: the king’s obstinacy, the army’s demands, and the disintegration of parliamentary alliances. His serious religious beliefs are the primary explanation. Providence substitutes for political strategy; conscience replaces class conflict. This approach is not merely interpretive but is central to revisionist understanding.

The Revisionist Method: Contingency as Ideology

Revisionism emerged in the 1970s as a deliberate rejection of the Marxist interpretation of the English Revolution, which viewed it as a bourgeois revolution involving a fundamental shift in property, state, and ideology. Scholars like Conrad Russell, John Morrill, and their followers argued that the Civil War was not a true revolution, but rather a tragic clash caused by misunderstandings, religious fears, and constitutional concerns. Coward’s biography offers a gentler version of this view but stays closely aligned with its main ideas.

The revisionist approach is based on three main principles: first, rejecting the idea of long-term social causes, viewing tensions such as those between Crown and gentry, landlord and tenant, or capitalist agriculture and feudal remnants as outdated or insignificant. Second, simplifying class to mere factions, with Parliament seen as a gathering of personalities and interest groups rather than a reflection of a rising social order. Third, emphasising contingency, suggesting that events happen simply because they happen and decisions are made because they are; thus, history is seen as a series of accidents.

Coward’s Cromwell exemplifies this worldview: he is devout, adaptable, courageous, and often conflicted—yet never placed within a specific historical context. He takes action, but these actions lack social significance. He leads, but not on behalf of any particular class. His destruction of the monarchy occurs only because Charles I leaves him with no other choice. This is not an analysis; it is a rejection of analysis.

Cromwell Without Revolution: A Hollow Centre

Coward’s biography is most compelling in its factual aspects, where revisionism poses minimal risk. His descriptions of the Protectorate’s constitutional experiments are clear, his portrayal of Cromwell’s military career is proficient, and his treatment of providentialism is respectful and earnest. As noted, “He presents Cromwell as a figure of genuine complexity: capable of both extraordinary political courage and brutal repression.” However, complexity without explaining causes leads only to confusion.

Coward’s narrative omits the English Revolution. The Levellers and Diggers—who advocated for popular sovereignty, broader voting rights, and communal land—are pushed to the sidelines. The New Model Army, historically the most politically aware military in England, is portrayed as a professional fighting force instead of a class-based tool. The Irish campaign, where Cromwell’s forces massacred thousands at Drogheda and Wexford, is seen as a tragic mistake rather than as colonial violence by a rising bourgeois state. Coward’s portrayal of Cromwell reflects his era, but the revolutionary spirit of that period has been largely erased.

Hill vs Coward: Two Histories, Two Worlds

The contrast with Christopher Hill is clear. Hill’s book, ‘God’s Englishman’ (1970), remains the most insightful Marxist analysis of Cromwell because it recognises the dialectical unity of ideology and class. Cromwell’s view of providence is not a personal obsession but the ideological framework through which the bourgeoisie interpreted its historical role. His purges of Parliament were not merely personal outbursts but deliberate class actions. Similarly, his suppression of the Levellers was not an inconsistency but a necessary step, as the revolution had reached the limits tolerable to property interests.

Coward dismisses all of this. His depiction of Cromwell is not that of a revolutionary leader but an accidental figure. Cromwell is shaped by events rather than shaping them. This approach isn't just a different interpretation—it abandons interpretation entirely. It shifts focus from structure to personality, from class to conscience, and from revolution to improvisation. Hill describes why the English state changed, while Coward explores Cromwell's personal feelings about these changes.

The Political Moment: 1991 and the Ideological Offensive

Coward’s biography was published in 1991, a year that marked the dissolution of the Soviet Union. This timing is notable because many scholars saw the collapse of Stalinism as proof that Marxism had been invalidated historically. As revisionist ideas gained influence, they became the prevailing view. Scepticism and even hostility toward the concept of revolution increased. To deny that the English Civil War was a bourgeois revolution was, in effect, to deny the legitimacy of revolution as a whole. "It was the product of an intellectual climate in which the very concept of revolution was under sustained assault.”

Coward is not a polemicist; he is a meticulous scholar. However, his biography is influenced by this atmosphere. His moderation reflects his political stance, and his caution reveals an ideological perspective. His reluctance to interpret acts as an interpretation itself suggests that history lacks driving forces, class lacks agency, and revolution lacks significance.

Conclusion: A Useful Book, and a Useless One

Coward’s Oliver Cromwell provides a solid factual overview suitable for students. However, it doesn't serve as a guide to the English Revolution. It doesn't explain why the monarchy collapsed, how the state was transformed, or why the 1640s stand out as one of history’s major revolutionary upheavals. To understand these aspects, one must look to Hill—and beyond Hill, to the Marxist approach, which uniquely captures the dialectic of ideology, class, and historical necessity. Coward presents Cromwell as a person. Hill presents Cromwell as a historical actor. Only the latter represents Cromwell as he truly was.

Bibliography

Primary Sources

  • Cromwell, Oliver. Writings and Speeches of Oliver Cromwell. Edited by W.C. Abbott. 4 vols. Cambridge, MA: Harvard University Press, 1937–47.
  • Gardiner, Samuel Rawson. History of the Great Civil War, 1642–1649. London: Longmans, Green, 1886–91.
  • The Clarke Papers. Edited by C.H. Firth. 4 vols. London: Camden Society, 1891–1901.
  • The Putney Debates, 1647. Edited by Michael Mendle. Cambridge: Cambridge University Press, 2001.

Marxist Historiography & Social Interpretation

  • Hill, Christopher. God’s Englishman: Oliver Cromwell and the English Revolution. London: Penguin, 1970.
  • Hill, Christopher. The World Turned Upside Down: Radical Ideas During the English Revolution. London: Penguin, 1972.
  • Hill, Christopher. The English Revolution 1640. London: Lawrence & Wishart, 1940.
  • Hill, Christopher. Puritanism and Revolution. London: Secker & Warburg, 1958.
  • Hill, Christopher. The Century of Revolution, 1603–1714. London: Nelson, 1961.
  • Brenner, Robert. “The Agrarian Roots of European Capitalism.” Past & Present 97 (1982): 16–113.
  • Dobb, Maurice. Studies in the Development of Capitalism. London: Routledge, 1946.
  • Morton, A.L. A People’s History of England. London: Lawrence & Wishart, 1938.
  • Manning, Brian. The English People and the English Revolution. London: Heinemann, 1976.
  • Manning, Brian. The Far Left in the English Revolution, 1640–1660. London: Bookmarks, 1999.
  • Manning, Brian. Revolution and Counter-Revolution in England, 1658–1660. London: Bookmarks, 2003.

Revisionist Historiography

  • Coward, Barry. Oliver Cromwell. London: Longman, 1991.
  • Coward, Barry. The Stuart Age: England, 1603–1714. London: Longman, 1980.
  • Russell, Conrad. The Causes of the English Civil War. Oxford: Clarendon Press, 1990.
  • Russell, Conrad. Parliamentary History in Perspective, 1603–1660. London: Hambledon Press, 1981.
  • Morrill, John. Revolt of the Provinces: The People of England and the Tragedies of War, 1630–1648. London: George Allen & Unwin, 1976.
  • Morrill, John. “The Religious Context of the English Civil War.” Like the English Revolution, edited by Morrill. London: Longman, 1993.
  • Woolrych, Austin. Britain in Revolution, 1625–1660. Oxford: Oxford University Press, 2002.
  • Sharpe, Kevin. The Personal Rule of Charles I. New Haven: Yale University Press, 1992.
  • Hexter, J.H. The Reign of King Pym. Cambridge, MA: Harvard University Press, 1941.

General Scholarship on Cromwell and the English Revolution

  • Durston, Christopher. Cromwell’s Major-Generals: Godly Government During the English Revolution. London: Bloomsbury, 2001.
  • Durston, Christopher, and Judith Maltby, eds. Religion in Revolutionary England. Manchester: Manchester University Press, 2006.
  • Gentles, Ian. The New Model Army in England, Ireland and Scotland, 1645–1653. Oxford: Blackwell, 1992.
  • Gentles, Ian. Oliver Cromwell: God’s Warrior and the English Revolution. London: Palgrave Macmillan, 2011.
  • Hughes, Ann. The Causes of the English Civil War. London: Macmillan, 1991.
  • Hughes, Ann. Gangrene and the Struggle for the English Revolution. Oxford: Oxford University Press, 2004.
  • Reid, John G. Cromwell and Scotland: Conquest and Religion, 1650–1660. Edinburgh: Edinburgh University Press, 2018.
  • Lenihan, Pádraig. Consolidating Conquest: Ireland 1603–1727. London: Routledge, 2014.

Contextual Works: Ideology, Revolution, and Historiography

  • Anderson, Perry. Lineages of the Absolutist State. London: Verso, 1974.
  • Anderson, Perry. Passages from Antiquity to Feudalism. London: Verso, 1974.
  • Thompson, E.P. The Making of the English Working Class. London: Gollancz, 1963.
  • Kaye, Harvey J. The British Marxist Historians. Cambridge: Polity Press, 1984.
  • Hill, Christopher, et al. The Communist Party Historians’ Group: Its Work and Legacy. Various essays.
  • Talbot, Ann. “Christopher Hill and the Socialist Tradition.” World Socialist Web Site, 2003.
  • North, David. The Russian Revolution and the Unfinished Twentieth Century. Oak Park: Mehring Books, 2014.
  • Deutscher, Isaac. The Prophet Armed. London: Oxford University Press, 1954.
  • Hobsbawm, Eric. The Age of Revolution, 1789–1848. London: Weidenfeld & Nicolson, 1962.

Works on Historiographical Method

  • Carr, E.H. What Is History? London: Macmillan, 1961.
  • Marx, Karl. The Eighteenth Brumaire of Louis Bonaparte. 1852.
  • Marx, Karl. Preface to A Contribution to the Critique of Political Economy. 1859.
  • Trotsky, Leon. History of the Russian Revolution. 1930–32.
  • Bloch, Marc. The Historian’s Craft. Manchester: Manchester University Press, 1953.

 


Friday, 4 March 2011

Conrad Russell and a case of suppressio veri?


( This is reprinted from Christopher Thompson’s blog by kind permission. His blog can be found at http://earlymodernhistory1.blogspot.com/

I first met Conrad Russell when I became a Fellow of the Institute of Historical Research in the autumn of 1968. He was engaging company with a dry sense of humour and a wide knowledge of arcane references. We became friends and remained in touch in the early-1970s. The intellectual parting of our ways came in the mid-1970s with the publication of his works on Parliamentary history between 1604 and 1629, on the foreign policy debates in the House of Commons in November, 1621 and the publications in 1979 of his book on English Parliaments between 1621 and 1629. I regarded these as unsound, highly inaccurate and misleading. I still do. To the surprise of many of my friends, I was not and never have been a follower of Russell.

Perhaps, I may be allowed to illustrate this with one example amongst hundreds. In July, 1974, I heard his paper on anti-Spanish sentiment between 1621 and 1624 at the Sheffield Conference on Sir Thomas Wentworth's career. It was subsequently published in The Political World of Thomas Wentworth, earl of Strafford 1621-1641, edited by J.F.Merritt (Cambridge University Press 1996, Pp.47-62.

Wentworth's speeches in the House of Commons on 26th, 27th and 28th November naturally attracted his attention. Russell rightly pointed out (ibid., p.56) that, on 26th November, Wentworth argued that the issue of supply to assist King James to support English forces in the Palatinate and, perhaps, for a wider war should be put off until the following Saturday and, before then, for the House to prepare for the end of the session, presumably by passing Bills.
He went on to claim that Wentworth had not detected any demand for war in his constituency of Yorkshire. When he turned to the debate in the lower House on 27th November, Russell argued that the "first shadow was again cast by Sir Thomas Wentworth, calling for a return to bills .... Wentworth's interventions now pass the test for 'enemy action'. (ibid., p.56) On the28th, Wentworth stated that he would not give his voice for a subsidy if he did not believe there was going to be a session (ibid., Pp.57-58) It was on the basis of these speeches that Russell argued Wentworth could be accounted an opponent of war in the autumn of 1621.

Russell was certainly right to point out that Sir Thomas Wentworth argued on 26th November for a discussion of supply to be deferred until the following Saturday and, in the meantime, for the House of Commons to concentrate upon the passage of Bills and preparations for the end of the session.

What he entirely failed to mention - other than in a passing reference to a demand on Wentworth’s part on the following day for a return to Bills - was Sir Thomas’s speech on 27th November. For that claim, he cited two sources, the 'X' diary and Sir Thomas Barrington's diary (ibid., p.56 n.19) both reproduced in the edition of the Commons' Debates for 1621 edited by Notestein, Relf and Simpson. The ‘X’ diary began its report by recording Wentworth as arguing in favour of “a covenant between the King and his seed and us and our seed. First, for a present supply. Secondly to a future war of the King’s part.”

 In return, Wentworth wanted an end to the session and Bills to pass into law: he was willing to “answer the King’s desire to give a sufficient sum before Christmas for supply … [and advocated] that we would declare that we would be ready to lay down our lives and estates at his feet.” Sir Thomas Barrington’s account was equally clear on Wentworth’s desire to preserve amity with the King; James had asked for supply to maintain an army in the Palatinate and to sustain a future war; Wentworth, therefore, sought an end to the present session and a new one in February whilst pledging to “answer the King’s first proposition for the Palatinate, to give before Christmas” and to “declare our selves that we will be ready to laye downe our lives and fortunes when the King shall make a warr.”

These were the two sources Russell cited for his claim that Wentworth was calling for a return to Bills and that his successive interventions on 26th and 27th November “pass the test for ‘enemy action’.” The Commons’ Journal reported the end of Wentworth’s speech as advising the House “1. To give a present Supply for the Army in the Palatinate. 2ly, A Request to the King, by some of the Privy Council, for an End of a Session before Christmas. 3ly, The Proportion of the present Supply, and the manner, as may add most Reputation to his Majesty’s Endeavours abroad. 4ly, Where War and peace in the King’s Hand, to declare, that we will be ready, in a Cause concerning Religion and the Commonwealth, we will be ready to second him.“

The other accounts - Pym, Smyth, Z and Howard - confirm Wentworth’s willingness to vote for an interim supply to keep the forces in the Palatinate in being and his desire for a further session in February. Edward Nicholas, furthermore, noted Wentworth’s suggestion of a conference with the House of Lords on the question of supply. On this basis, Wentworth was not just willing to fund military forces in the Palatinate but also to contemplate grants to pay for a wider war if necessary. Russell’s claims about Wentworth as an opponent of a war by 27th November cannot be reconciled with the surviving evidence.

The questions that inevitably arise are very serious. Did Russell read the sources he used or did he misread them or did he ignore their contents altogether in the service of his striking but unfounded hypothesis? I am afraid that there are not just dozens of examples of this kind but hundreds across his body of work. That is why I cannot agree that he was the foremost scholar of his generation working on the history of early Stuart parliaments and politics.



Monday, 7 February 2011

Werner Scholem and the Erasure of the German Left Opposition: A Note on Recent Historiography

Steven E. Aschheim's review of Werner Scholem: A German Life provides a thoughtful analysis of Scholem’s intellectual development and tragic end. However, he overlooks Scholem’s political shift towards the German Left Opposition and his later cooperation with the international Trotskyist movement, which significantly distorts the historical record. This omission is more than biographical; it affects our understanding of the crisis facing the German Communist Party (KPD) in the late 1920s and early 1930s, as well as the broader struggle of the Left Opposition against Stalinism.

Pierre Broué’s research remains indispensable for reconstructing Scholem’s political trajectory. Broué identifies Scholem as “a master organiser” who carried out the campaign around the Letter of the 700 “from one end to the other.”¹ This campaign—700 members of the KPD demanding the publication of the Russian Opposition’s documents and rejecting the doctrine of “socialism in one country”—represented the most substantial expression of international support for the United Opposition outside the Soviet Union. Its signatories were purged, vilified, and ultimately left exposed to the Nazi terror.

Scholem’s political journey continued beyond the Letter of the 700. He separated from the Leninbund in February 1928, aligned more with Trotsky’s views, and by 1931, was frequently meeting with Leon Sedov in Berlin.² He wrote unsigned articles for Die Permanente Revolution, the theoretical publication of the German Trotskyists. Trotsky himself held Scholem in high regard, though he opposed Scholem travelling to Prinkipo, as the uploaded document notes—because he did not want "someone like Scholem to risk ending up in Turkey during the critical moment of the struggle on German soil.”³ Ultimately, Scholem represented a living link between the Russian Opposition and the German Communist Left.

Both the Stalinist apparatus and the Nazi state recognised this. When the Gestapo arrested Scholem, they understood they had seized not only a Communist and a Jewish intellectual but a Trotskyist.⁴ At the same time, the GPU was actively infiltrating and destroying the German Left Opposition. Stalinist agents such as the Sobolevicius brothers (Roman Well and Adolf Senin) operated inside the German section, reporting to Moscow and sowing confusion and disruption.⁵ The KPD leadership under Ernst Thälmann denounced Trotskyists to the police, facilitating their arrest.⁶ The convergence of Stalinist and Nazi repression was not accidental: both regimes recognised in the Left Opposition the last coherent revolutionary alternative to their respective forms of counterrevolution.

Aschheim’s omission therefore has broader historiographical consequences. It conceals the fact that some of the most principled and farsighted figures in the German Communist Left found their way to Trotsky. It obscures the existence of a political alternative to the catastrophes of Stalinism and Social Democracy. And it breaks the continuity between the German Opposition and the Fourth International—a continuity that Scholem’s life and death exemplify. As the uploaded document rightly states, “His life… is a chapter in our history, and no amount of academic omission can change that.”⁷

Scholem’s adherence to Trotsky’s international organisation was, as Broué writes, “not just an episode.”⁸ It was the culmination of a political evolution that deserves recognition, not erasure. Any serious account of Scholem’s life must therefore integrate his role within the German Left Opposition and acknowledge the political significance of his final years.

Notes

  1. Pierre Broué, The German Left and the Russian Opposition (1926–28), cited in the uploaded document: “a master organiser… from one end to the other.”
  2. Broué, ibid.; see also Leon Sedov’s correspondence with the German Opposition.
  3. Previous document “Trotsky himself keenly wished to meet him but opposed Scholem travelling to Turkey, not wanting ‘someone like Scholem to run the risk of finding himself in Turkey at the moment of the decisive struggle on German soil.’”
  4. Previous document: “The Nazis knew exactly who they had when they arrested him: a Communist, an intellectual, a Jew — and a Trotskyist.”
  5. Historical and International Foundations of the Socialist Equality Party (Germany), chapter on Stalinist infiltration of the German Opposition.
  6. Ibid.; see also contemporary KPD denunciations of Trotskyists in police records.
  7. Previous document: “His life… is a chapter in our history, and no amount of academic omission can change that.”
  8. Broué, The German Left and the Russian Opposition.

 

Tuesday, 4 January 2011

More Correspondence


From Christopher Thompson :

But Harrington's argument was not "the product of an analysis of the contemporary distribution of land, because it does not claim to be" such: it was an investigation of the decline of feudal tenures and the development of freehold tenure, which made possible a state in which a Classical Republic of the kind described by Livy and advocated by Machiavelli. Scholars like J.G.A.Pocock and Judith Schklar showed as long ago as the 1950s that Tawney's view of Harrington was erroneous.

Reply thehistorywoman (http://thehistorywoman.wordpress.com/)

I'm not saying that Harrington's thesis is based on an exact or even correct 'analysis of the contemporary distribution of land'. But he did perceive significant changes which - as you rightly say - were caused by 'the decline of feudal tenures'. And this decline of feudal tenures gave rise to a new type of landownership and at the same time a new type of society characterised increasingly by merit rather than birth. The senators who replace the old lords in Harrington's ideal state hold their office because they are 'wiser than the rest', not by the virtue of their birth. That is what matters. Changes in property ownership produce changes in a country's power structures. In the long term freehold tenure facilitates popular participation in politics.



Monday, 3 January 2011

Correspondence on The historywomans article Property and Power: On James Harrington’s 400th Birthday


Christopher Thompson

I am afraid that these assertions about the transfer of land between the nobility and gentry. The peerage in 1601 may have held less land than in 1558 but it still held more than in 1534. By 1641, the much enlarged peerage had far more land in its hands than in 1601. This is true even using Lawrence Stone's highly improbable figures. The English Civil War or Revolution was preceded by a notable shift in landed possessions towards the peerage and by the rise of "aristocratic constitutionalism".

thehistorywoman (http://thehistorywoman.wordpress.com/)%20On%20t

That's an interesting point. The 'rise of the gentry' hypothesis has long been contested. However, I find it significant that Harrington still perceived a shift of property and power towards the gentry and yeomanry. Of course one might wonder how far this perception was influenced by a political agenda.



James Harrington and the Bourgeois Republic: A Polemical Reassessment

James Harrington, born in January 1611, holds a unique and revealing role in the intellectual history of the English Revolution. Unlike Levellers, Diggers, or advocates for social equality, he was a prominent theorist of the rising gentry—the class that overthrew the old monarchy but was wary of social change extending beyond property rights. Despite his background, Harrington offered a profound insight: that "political power flows from property," highlighting the crucial link between landownership and political authority.

This single sentence, stripped of its republican veneer, reveals a truth that bourgeois political science has long tried to hide. Harrington recognised that the English Revolution was not merely a conflict between a tyrant and his rivals but a reflection of a deep shift in land ownership. The dissolution of monasteries, the sale of crown estates, and the gradual decline of feudal tenures all changed the economic foundation of English society. The monarchy did not fall simply because Charles I was stubborn; it collapsed because its economic base had eroded. As Harrington explained, “The cause lay in the soil, in who owned it and who worked it.”

This was a significant breakthrough. Harrington recognised, even if imperfectly, that political structures originate from property relations. Marx later acknowledged him—quite dryly, in a footnote—as one of the “imaginative” thinkers who had seen the link between economic systems and political authority. While Harrington did not yet see property as a social relation of production, but rather as a thing to be allocated, he nevertheless understood enough to reject the conspiratorial explanations popular at his time.

The Gentry’s Republic

Harrington’s materialism was confined to the interests of his class. He was a thinker for the gentry, not the common people. His well-known “agrarian law,” which set caps on land holdings, was more about safeguarding existing power than promoting equality. It aimed to block the return of a landed elite that could threaten the republic. Harrington sought to halt the revolution at the stage where the property-owning middle class had already gained control.

The lower orders—the copyholders, the landless labourers, the urban poor—were excluded from political life. Harrington’s commonwealth was not a democracy; it was a constitutional mechanism for stabilising the rule of property owners. His elaborate system of rotation, indirect elections, and the separation of debating from voting was designed to prevent factional domination, but equally to prevent the masses from exercising political power. It was republicanism for gentlemen.

This was the core contradiction of the English Revolution. The Levellers and Diggers derived much more radical conclusions from the same assumptions. If political authority is tied to property, then true democracy would demand the elimination of property distinctions. Gerrard Winstanley and the Diggers recognised this so clearly that it scared both Cromwell and the propertied republicans. In contrast, Harrington aimed to stop the revolution right at the start of social change.

Harrington, Winstanley, Milton, Spinoza: A Comparison of Revolutionary Thought

The English Revolution and the broader seventeenth-century crisis sparked the emergence of a group of political thinkers whose ideas are closely linked to the social classes they represented. Harrington, Winstanley, Milton, and Spinoza were not merely detached intellectuals; they embodied the specific interests of different social groups and reacted to the decline of feudalism alongside the rise of bourgeois society. Their differences extend beyond ideas—they are fundamentally rooted in material circumstances, reflecting the evolving conflict over property arrangements. Comparing them dialectically reveals how each thinker sheds light on a particular aspect of a transitioning world, while also being limited by their class perspectives.

Harrington: The Gentry’s Materialist

Harrington marks a turning point in modern political science by recognising that “political power flows from property.” He saw the English Revolution not as a conflict of personalities, but as a reflection of changes in landownership. His republicanism represented the ideology of a rising gentry class aiming to secure its newfound dominance. He was the first to systematically connect property distribution with political structure, offering a proto-materialist view of the revolution: “The cause lay in the soil, in who owned it and who worked it.” His constitutional ideas sought to prevent oligarchic reassertion, but his agrarian law prioritised protecting property over promoting equality, excluding the propertyless from political participation. He aimed to halt the revolution at the point where gentry power was solidified. Consequently, Harrington is viewed as an early theorist of bourgeois republicanism—knowledgeable but ultimately limited by class interests.

 Winstanley: The Proletarian Prophet of the Revolution

Harrington voiced the ambitions of the gentry, while Gerrard Winstanley expressed the nascent awareness of the modern working class. The Diggers were more than just agrarian communists; they were the first political movement to follow Harrington’s premise logically. If power correlates with property, then democracy must mean the abolition of private property. Their radical materialism was rooted in the lived experience of dispossession and envisioned common ownership, anticipating socialist ideas. They critiqued both monarchy and bourgeois republicanism as forms of class control. Historically, their ideas were premature because the productive forces had not yet advanced enough to support a society beyond private property. They also lacked a clear organisational strategy to challenge the army and the state effectively. Winstanley embodies the revolutionary strain that the English Revolution could not fully realise. He is the negation of Harrington, representing the voice of those excluded from the gentry’s republic.

Milton: The Intellectual of the Revolutionary Bourgeoisie

Milton’s stance is complex and somewhat contradictory. Unlike Harrington, who defended property, or Winstanley, who was a communist, Milton was a poet-theorist representing the revolutionary bourgeoisie. He championed liberty, opposed tyranny, yet was ultimately reluctant to challenge the sanctity of property. His republicanism, rooted in human dignity and reason, strongly critiqued monarchy as both a spiritual and a political form of oppression. He envisioned liberty beyond narrow constitutional limits, yet maintained his republican ideals, aligned with the interests of educated, propertied citizens. Milton hesitated to accept the Leveller and Digger proposals that challenged property relations. His idea of freedom was more individualistic than social. In this way, Milton occupies a middle ground between Harrington and Winstanley: more progressive than Harrington, but less radical than Winstanley. He embodies the most idealistic phase of the bourgeois revolution.

Spinoza: The Continental Counterpart—Materialism Without Revolution

Spinoza, writing in the Dutch Republic, faced a different social context but dealt with similar contradictions. His political philosophy is the most philosophically detailed among the four, though also the most removed from immediate revolutionary action. It is based on a profound materialism grounded in natural necessity rather than divine command. He advocates for democratic participation as an expression of collective rationality and recognises that freedom is inseparable from the conditions that enable it. His materialism remains philosophical rather than rooted in history. Unlike Harrington, he did not see property as a key factor in shaping political systems. His democratic theory assumes social stability, which seventeenth-century England lacked. Thus, Spinoza can be seen as the philosophical counterpart to Harrington: both are materialists, but Harrington’s focus is on class struggle, whereas Spinoza’s is on metaphysics.

The Bourgeois Legacy

After the monarchy was restored in 1660, Harrington’s ideas did not vanish; they went underground and later influenced the radical Whig movement and shaped the American and French revolutions. However, class restrictions persisted. The American republic, grounded in Harringtonian ideas of balanced government and property-based citizenship, was constructed on slavery, the dispossession of Indigenous peoples, and a constitution—Madison openly acknowledged—that aimed to safeguard the interests of the “opulent minority” against the majority.

Harrington’s republicanism thus served as a key ideological basis for bourgeois rule: a political system that claims equality but is supported by deep economic inequality.

Why Harrington Matters Today

We revisit Harrington not due to curiosity about history, but because his identified contradiction has become most apparent. The accumulation of wealth among a global financial elite has weakened bourgeois democratic institutions. Elections are bought, legislatures are controlled, and the state operates as the capitalist class's executive arm. The fundamental myth of bourgeois republicanism—that political equality can exist alongside significant economic inequality—has broken down.

Harrington’s strength was demonstrating that this fiction was fundamentally false. Political structures are linked to property relations, and a society dominated by capital will create a state that benefits capital.

Beyond Harrington: The Socialist Resolution

Harrington was unable to conclude what history called for due to the limitations of his era. While he recognised that property influenced power, he did not believe that democracy necessitated abolishing private control over the means of production. This insight would come only with the rise of the modern working class and the theoretical contributions of Marx, Engels, Lenin, and Trotsky. The English Revolution resulted in a republic dominated by property owners; in contrast, the socialist revolution aims to establish a republic of cooperative producers. Only by the working class gaining political control, dismantling the bourgeois state, and socialising the means of production can the contradiction Harrington observed be resolved.

Bibliography

Primary Sources

  • Harrington, James. The Commonwealth of Oceana. London, 1656.
  • Winstanley, Gerrard. The Law of Freedom in a Platform. London, 1652.

Secondary Sources

  • Marx, Karl. Capital, Vol. I. London: Penguin Classics, 1976.
  • Hill, Christopher. The World Turned Upside Down: Radical Ideas During the English Revolution. London: Penguin, 1972.
  • Pocock, J.G.A. The Machiavellian Moment: Florentine Political Thought and the Atlantic Republican Tradition. Princeton: Princeton University Press, 1975.
  • Wood, Ellen Meiksins. The Origin of Capitalism: A Longer View. London: Verso, 2002.
  • Holstun, James. Ehud’s Dagger: Class Struggle in the English Revolution. London: Verso, 2000.
  • Hammersley, Rachel. The English Republican Tradition and Eighteenth-Century France. Manchester: Manchester University Press, 2010.

 

 


Saturday, 13 November 2010

Reason Against the Darkness: A Polemical Defence of Enlightenment Universalism

John Toland

The Return of the Old Darkness

The Enlightenment faces renewed criticism today, but not from the ancien régime or clerical militants who once burned books. Instead, it is challenged by the modern academy and its pseudo-left allies. Trends like postmodernism, identity politics, and the irrationalism popular over the past forty years have launched a persistent attack on universal reason and materialism, undermining the idea that humanity has a shared nature. These movements are not just misguided; they are politically reactionary, aligning with ruling classes that fear the revolutionary potential of Enlightenment ideals—namely, that ordinary people can understand the world and unite to transform it.

The stakes are clear: we must either continue the Enlightenment’s legacy of reason, equality, and human unity or succumb to the tribalism, relativism, and mystification that capitalism now employs as ideological shields. The Enlightenment is not just a historical period but a vibrant tradition of intellectual resistance. Leading this tradition is John Toland (1670–1722), a key figure in the early radical phase of the English Enlightenment, who exemplifies this spirit. To revive Toland’s work is to revive the revolutionary core of the Enlightenment.

The Radical Enlightenment and Its Enemies

The Enlightenment was not a single unified movement but included conservative, moderate, and radical strands. The radical branch—featuring figures like Spinoza, Diderot, Holbach, and Toland—directly challenged religious authority, political absolutism, and metaphysical dualism. It emphasized that reason is universal, nature is self-driven, and humans have the ability to comprehend their circumstances.

This reflects exactly what modern academic ideology opposes. Postmodernism rejects the idea of universal truth, while identity politics denies a common human nature. Both perspectives dismiss the chance for shared rational understanding, replacing political analysis with psychological grievances and breaking class solidarity into fragmented identities. Their emphasis on universal reason directly counters the dominant contemporary identity politics, which are characterized by irrationalist, particularist, and elitist beliefs.

The radical Enlightenment posited that humanity is unified, serving as the philosophical basis for emancipation. In contrast, the pseudo-left claims that humanity is inherently divided, providing the ideological rationale for ongoing fragmentation.

John Toland: Reason Against Priestcraft

Toland’s Christianity Not Mysterious (1696) was a bomb thrown into the theological fortress of the seventeenth century. He argued that nothing in scripture lies beyond reason, and that religious “mysteries” are either intelligible truths or pagan corruptions. For this, his book Christianity Not Mysterious… was publicly burned by the hangman in Dublin.

Toland was exiled, navigating through radical circles in the Dutch Republic, England, and France. He was the first to be called a “freethinker,” a title he truly earned. He argued that no religious or political authority had the right to impose beliefs beyond rational scrutiny. This core belief is something that modern irrationalism aims to suppress.

Toland’s philosophical importance stems from his departure from mechanical materialism. In Letters to Serena (1704), he claimed: “Motion is an essential and intrinsic property of matter.” This marked a significant step beyond Descartes and Locke, who viewed God as the external source of motion. Toland’s idea of matter as self-moving foreshadows the dialectical materialism later developed by Marx and Engels. It dismisses the theological remnants still present in early modern science, affirming that nature is self-organising, that humans are part of nature, and that the laws of nature are comprehensible.

Marx and Engels explored Toland’s genealogy in *The Holy Family*, and Plekhanov, through his research on French materialism, wrote: "Toland belongs to that tradition… that prepared the theoretical ground for socialism." Today, rejecting Enlightenment materialism means regressing into mysticism—be it the religious mysticism of the right or the epistemological mysticism of the postmodern left.

Why “Rehabilitation” Matters

Rehabilitating Toland today holds political importance as it reflects a larger debate over the significance of the Enlightenment.  "There is a concerted effort in bourgeois academia… to bury the radical Enlightenment." This is intentional. The radical Enlightenment emphasises that truth is objective, reason is universal, humanity is one, oppression is historically specific, and mystification benefits the ruling classes.

These ideas are unacceptable to a ruling class that depends on mystification—such as nationalism, identity politics, or postmodern theory—to sustain its authority. Supporting Toland means supporting the notion that ordinary people can grasp the world. It involves defending the Enlightenment’s democratic spirit against the elitism seen in modern academia. It also reclaims the intellectual tradition that points not toward liberal parliamentary systems but toward Marx's revolutionary materialism.

Enlightenment Universalism and the Contemporary Struggle

Enlightenment universalism's defence is not outdated; it serves as a tool in modern battles against capitalist illusions and imperialist conflicts. Toland’s opposition to priestcraft is directly relevant today, countering those who claim truth is subjective, reason is oppressive, and politics revolves around identity rather than class. "Toland’s fight against priestcraft and political tyranny [connects] to the contemporary struggle against capitalist mystification and imperialist war.”Indeed. Defending the Enlightenment is essential because its fundamental principles—universal reason, materialism, and equality—remain crucial to meaningful emancipatory politics.

Universalism or Barbarism

The choice today is clear-cut: we must either uphold the Enlightenment’s universalist legacy—centred on reason, equality, and human potential to understand and transform the world—or succumb to the irrationalism, tribalism, and mystification that capitalism now endorses as a form of ideological self-protection. John Toland, whose writings were once destroyed by the hangman, recognised that reason is fundamentally revolutionary. Supporting him means defending the very possibility of human emancipation.

 




Wednesday, 20 October 2010

Parliamentary History In The 1620s: In Or Out Of Perspective?


(This article was written by Professor Christopher Thompson. He has given his permission to post it on my blog).

The debate about the origins of the English Civil War is as old as the conflict itself. The view taken by S.R.Gardiner and C.H.Firth that it was largely the result of the constitutional and religious struggles between the early Stuart kings and their subjects long ago ceased to be regarded as adequate. The focus of investigation switched to economic and social causes and beyond to the examination of urban and county history. Such has been the pace at which these enquiries were conducted that no new orthodoxy or synthesis commanding widespread assent has emerged.

The seminal influence of Wallace Notestein and his colleagues and pupils in the United States ensured that the importance of Parliamentary proceedings in this period was not forgotten. Our debt to the work of American scholars in this field has grown considerably in the last decade and a half with the publication of some of the major sources for the subject and a flow of studies on individual sessions and institutional procedures. Here in England, the influence of the History Schools of Oxford and Cambridge has been equally apparent in recent years. But the piecemeal work of revision in both countries has been superseded with the publication by Conrad Russell of a series of articles and a remarkable book on the Parliamentary politics of the 1620s. Together, they constitute a radical challenge to the old orthodoxies about early Stuart Parliamentary history.

The genesis of Russell’s work lies in a conscious protest against the ‘Whig’ view that Parliament was set on a collision course with the Crown leading inevitably to a struggle for supremacy in the state. He therefore set out to confute the belief that Parliament was a powerful institution and to undermine the contention that there was a constitutional struggle between ‘government’ and ‘opposition’. His polemically brilliant article, ‘Parliamentary History in Perspective, 1604-1629’, was devoted to demonstrating that the withholding of supply was not an effective bargaining counter. 

There was indeed no systematic attempt to make supply conditional on the redress of grievances: on the one occasion that this was tried – over impositions in 1614 – the manoeuvre failed. And there was relatively little effort until 1626 to bargain over the amount of supply demanded by the Crown. His further denial that the House of Commons had wide-ranging constitutional aims or that it intended to restrict the prerogatives of the monarch and enlarge its own powers struck at the heart of Whig views. On the contrary, as he showed in his book, Parliaments and English Politics, 1621-1629, the constitutional ideas of M.P.s were conservative, aiming at consensus within the House and harmony with the king. It was for this reason that they were more reluctant to force confrontation with the monarch over their privileges than has sometimes been supposed. Because there was no clear Court or government policy, let alone a substantial legislative programme, because of the breadth of the Court’s political and religious patronage, because, indeed, Court support was vitally necessary for a successful career in the counties, it was institutionally and ideologically impossible for there to be a fundamental ‘Court-Country’ division.

It was not until the late-1620s that the rise of Arminianism made religion a controversial subject. The persistent localism of M.P.s made them reluctant to accept responsibility for financing the war into which the Duke of Buckingham and Prince Charles had led them in 1624. As a result, the administrative machinery of the kingdom proved increasingly unable to cope with the burden placed on it by the war effort. Parliament’s failure to accept its responsibilities inevitably raised questions about its continuing existence and it was no surprise that it was dispensed with after 1629. To interpret the Parliamentary history of the period since 1604 as a contest for power between government and opposition is an illusion. “Before 1640, Parliament was not powerful, and it did not contain an ‘opposition’.”

Professor Russell’s case is a formidable one, argued with great learning and winning general acceptance from his reviewers. Many of his arguments – about the basic conservatism of M.P.s and their desire to preserve a harmonious balance between the rights of the subject and those of the king or on the contribution that Court faction made to the revival of Parliamentary judicature in the 1620s – were already familiar. His attempt to reassess Parliamentary history in the light of the research conducted into county politics in the early seventeenth century is a welcome one. If his general analysis is sound, then our view of the political history of the period must be profoundly altered. It is on this point that there has been most reaction.
 There have been vigorous counter-attacks to re-capture the intellectual territory he has taken, to re-establish the importance of long-term constitutional and ideological differences and to re-emphasise the significance of social conflict. The use of the term ‘opposition’ has been strongly defended. But it is noticeable that none of these attempts to undermine the bastions of his position have tempted Professor Russell out of his citadel.

It may therefore be of interest to look again at some of the central issues he has raised to see how far his claims can be fully sustained. It may then be possible to reconsider, however schematically, the analytical framework in which he has placed the politics of the period.

The terms in which Russell formulated his original argument and subsequently developed it are of prime importance. He was concerned with the “ingrained assumption of English Parliamentary historians that Parliament, well before the Civil War, was already set on a course which led to serious challenges to the Crown and ultimately to political supremacy.” The theory of the ‘high road to Civil War’ marked by periodic constitutional milestones implied in his view the belief that Parliament was a powerful institution: “ it is only if Parliament is thought of as a great power in the State that it can be made to fill the role for which it is cast, as a potential challenger to the king for supreme power.”

Its corollary is the belief that “the Parliaments of these years witnessed a constitutional struggle between two ‘sides’, government and opposition, or, in modern language, court and country.” It is on these propositions “logically implied in statements made by well-known historians” which “have gained the status of received opinions” that he wreaked such terrible destruction. What is striking about his analysis, quite apart from the exculpation of Notestein from wholehearted subscription to its provisions, is that its adherents are nowhere identified nor are their views cited in detail. I have no doubt that some statements along these lines can be found but I am not persuaded that they have enjoyed much scholarly currency in recent times.

 My second reservation is more serious. It is not essential to view Parliament as “a great power in the State” in order to argue that there were persistent areas of conflict with the Crown: its role, or more particularly that of the House of Commons, as defender of the rights and liberties of the subject and its responsibilities as the representative body of the kingdom provide a more satisfying explanatory framework.

To argue furthermore from the contents of the opening speeches by King James to successive meetings that there was little or no Conciliar desire to legislate (apart from the issue of the Union with Scotland) and therefore much less power for either House to obstruct royal wishes involves a drastic foreshortening of perspective. It renders inexplicable the Earl of Salisbury’s efforts to manage the business of the first Parliament of the reign, the bills of grace prepared by the Privy Council and offered on the King’s behalf in 1614, Conciliar preparations for dealing with grievances before the 1621 Parliament and the measures taken in the light of proceedings then which paved the way for some of the legislation of 1624. It is in the mid-1620s, as D.H.Willson pointed out, that the break in preparations comes. The contraction in the Crown’s legislative programme to little more than a demand for supply and the decline in the arts of Parliamentary management was a slower process than Russell recognised. 

The importance of the process of bargaining between the King and the Privy Council on the one hand and the House of Commons on the other over supply and the redress of grievances is thereby partially obscured. As a result, the explanation for the deterioration in relations between them and the development of sustained criticism of the Crown’s methods of raising finance is reduced to Court faction and localist resistance to taxation. This is much too rigid a formula to sustain the explanatory burden.

It is true that Russell was able to support his initial analysis by offering a test of Parliamentary power over the granting of supply and the redress of grievances. “A monopoly of the power of extraordinary taxation was the only means by which Parliament could, in a situation of conflict, hope to force its will on a reluctant Crown.” But this apparently potent weapon proved surprisingly ineffective in practice. The ability to link subsidies with the redress of grievances did not confer any significant bargaining power on the House of Commons in the first Parliament of King James and the attempt to force the Crown to abandon its right to levy impositions in 1614 ended in dismal failure. It was even further from the minds of M.P.s to use this power as a lever in 1621 when they voted two subsidies to the King just over a fortnight after the opening of the session. Subsidies were voted in 1624 before grievances were discussed.

Admittedly, the House of Commons went through the motion of requesting redress before supply in 1625 but this was not successful and the attempt to grant Tonnage and Poundage for only one year backfired when Charles went on collecting it without statutory authority. It was only in 1626 that a belated attempt was made to link supply with the redress of grievances by voting subsidies early and then delaying the bill in committee to see how the King would respond to the attack on Buckingham. But Charles’s decision to dissolve Parliament and his success in collecting the Forced Loan called the point of this manoeuvre into question.

Its repetition in 1628 did not prevent Charles evading the restrictions of the Petition of Right. “The conclusion appears irresistible that the withholding of supply was not a powerful bargaining counter. At the end of the Parliament of 1628, the King still had impositions, Tonnage and Poundage, Buckingham, and, as the event was to show, the powers of arbitrary taxation and arbitrary imprisonment. Parliament’s inability to sustain a constitutional struggle with the Crown appeared to have been clearly proved. The one challenge in James’s reign had achieved nothing, and three in four years at the beginning of Charles’s reign had merely called Parliament’s survival into question ... if Parliament was to continue at all, it would be on the King’s terms.”

This appears to be a convincing explanation of the relative impotence of Parliament in general and of the House of Commons in particular. It is very doubtful, however, whether the test of financial coercion which Russell applies is a valid one. In the first place, it ignores the other sources of revenue – from the sale of land or titles, the resources of the customs farms and other levies on external trade, the granting of patents and monopolies, the exploitation of feudal rights and, ultimately, of the Crown’s emergency powers – which were available right up until the autumn of 1640 in default of Parliamentary supply. It is not, therefore, enough for Russell to contend that the sums offered were too small to be worth bargaining for or that the concessions Parliament sought were worth more than the prospective supply.

There were alternatives open to James and Charles up to and after the Short Parliament. Secondly, the argument is hardly compatible with the prolonged negotiations that took place between the two Houses and King James over the surrender of wardship and purveyance in return for an assured annual income in the Parliament of 1604 to 1610. It was precisely the power of the House of Commons and the House of Lords to sanction an alternative means of raising supply from the subject that made a bargain with Parliament so attractive to Salisbury and the King. On the subject of the negotiations over the Great Contract, Russell says absolutely nothing. His remarks to the effect that supply in 1614 was conditional on the abandonment of impositions are misleading: the House of Commons decided to defer discussion of supply until the issue of impositions had been resolved but informed the King that supply would be granted at the end of the session. The quarrel with the House of Lords over Bishop Neile’s remarks on the subject prevented any further progress. Even when James’s ultimatum on supply had been delivered, the Commons offered supply if he would hear the arguments against impositions in the normal Parliamentary way.

There is no sign in the records of the King being “asked to choose between impositions, at £70,000 a year, and a sum unlikely to exceed two subsidies, of £70,000 each, with no certainty that they would be followed by more.” It was James’s insistence on supply regardless of the redress of grievances that precipitated the dissolution. Nor is it true to say that “the issue of impositions remained unmentioned” in the next Parliament until December, 1621.

There was a persistent stream of complaints about the burden impositions placed on trade from February of that year onwards. Sir Robert Phelips, whom Russell quotes as his authority for stating that the lower House had not discussed the issue before 5th December, had explicitly denied the King’s right to impose a week earlier. Serjeant Hitcham’s attempt to defend impositions in April, 1624 resulted in his speech being erased from the Journal. The charges against Lord Treasurer Middlesex included, as Russell himself notes, allegations over the unauthorised levying of impositions. This is hardly “the most deafening” of silences. 

Attempts were subsequently made to settle the issue along with that of the collection of Tonnage and Poundage in 1625, 1626, 1628 and 1629. The comparison Russell draws with the apparent lack of protest over the collection of Tonnage and Poundage without Parliamentary sanction and the absence of objections from M.P.s to its continuing collection is poorly chosen. The draft declaration made by the House of Commons in June, 1626 and the formal one of June, 1628 specifically condemned the taking of Tonnage and Poundage and other impositions, in the latter case because it was a breach of the fundamental laws of the kingdom.

Russell’s handling of the issue of supply is just as wayward in other instances. In February, 1621, King James’s initial attempt to gain supply on the 5th, the first full day of business, was frustrated when the House of Commons refused to discuss the subject until the attempt to restrict members’ freedom of speech was abandoned: the move was effective enough to induce James to make concessions ten days later whereupon a free gift of two subsidies was agreed.
 The further subsidy offered in November, 1621 was intended to keep the army in the Palatinate in being while the Commons incidentally completed the passage of legislation: a full discussion of supply for war was envisaged in a session after Christmas. There was no sign here of “a sharp fall ... in the bargaining power control of the subsidy conferred on the House of Commons.” The claim that the subsidies voted in March, 1624 were granted “before grievances were discussed” is not supported by his own subsequent account of proceedings in the lower House and is in implied conflict with his observation that “there was no possible further concession for which members could have been holding out.” Even with the exception of 1614, it is impossible to accept his assertion that “on almost every other occasion up to 1626, they voted as many subsidies as were asked of them and did so with a reasonably good grace.” King James was obliged to explain away the request he made for a grant in June, 1604 and the addition of a third subsidy and a final two fifteenths to a grant made in 1606 was carried by a single vote. In July, 1610, the grant of one subsidy and one fifteenth had to be carried by a division and was followed by the defeat of a proposal to grant two subsidies.

 It is clear, too, that the single subsidy offered in November, 1621 fell far short of what was anticipated. James’s demand for five subsidies and ten fifteenths for the “great business” of the Palatinate plus a further one subsidy and two fifteenths each year until his debts were paid had to be hurriedly explained, qualified and reduced by Buckingham and Prince Charles in March, 1624. The two subsidies granted to the new King in July, 1625 were a free gift. But there is nothing surprising at all in the House’s discussion of a further grant at Oxford in August, 1625. Since the request came from Charles himself, the Commons could do no less. But, despite personal pleas by the King and Duke, Russell’s dictum did not hold good: there was no offer of supply and no grace whatever about the attack on Buckingham that followed.

The problem with Russell’s entire account of the interaction between supply and the redress of grievances in early Stuart Parliaments springs from the mechanistic criteria on which his judgment is based. His adoption of Professor Koenigsberger’s suggestion that “a Parliament which failed to insist on redress of grievances before supply had no chance of winning its struggle with the monarchy” led him to the conclusion, once he had examined the early seventeenth century evidence, that “the English Parliament before 1629 was heading for extinction.”

Yet this test is not one which accords with Tudor Parliamentary practice or, as his analysis shows, with that of early Stuart Parliaments. His idea that delaying or threatening to delay supply was not used as a device to secure concessions until the mid-1620s is equally fallacious. It had been discussed in Elizabethan Parliaments and was actually employed in 1601 when the threat to delay the subsidy bill in the House of Commons produced almost immediate concessions over the grievance of monopolies. 

The Earl of Salisbury warned his fellow Councillors before the 1606 session that the King’s programme, which included supply, might be delayed in the lower House “because it is not unlike that many which have desires of their own will at least protract the consent until they see some hope of retribution, and others which have absolute indisposition to all, or part of them, will come prepared with as many arguments as wit or will can furnish.” Lord Chancellor Ellesmere complained of M.P.s in 1610 who planned to prevent any grant being made at all. Delaying tactics were certainly employed in 1614 and 1621.

Bargaining over supply and the redress of grievances took place throughout the period. It did so within a set of conventions that the artificial test applied by Russell ignores. The House of Commons was perfectly capable of challenging royal exactions and of refusing concessions from the monarch if the subject was expected to pay too high a price. It could and did delay discussion on supply to persuade the King to consider concessions on controversial issues well before 1626. The result was that the Crown was forced to turn towards a more vigorous exploitation of its prerogative revenues in peacetime and of its emergency powers in the military crisis of the late-1620s. Both evoked a fundamental challenge from the House of Commons.

The second theme strongly developed in Russell’s work involves a shift in focus away from Parliament. The majority of important political events in England took place, so he argues, outside its walls: major decisions were usually taken at Court. Diplomatic manoeuvring over Prince Charles’s marriage, the trade depression of the 1620s, county reactions to the billeting of soldiers later in the decade, etc., “all deserve more prominence than the echoes of these events which can be heard at Westminster.” Parliaments were thus “ad hoc gatherings of men reacting to events elsewhere” and their deliberations ought to be seen “in part, as second-hand history.” The Court itself, especially under James and “throughout Buckingham’s period of power”, was open to men of widely differing political and religious persuasions.

James’s lack of energy and of enthusiasm for political programmes precluded him from presiding over an ideologically polarised country. He came to the last years of his reign being served by a crypto-Catholic Secretary of State, Sir George Calvert, and an Archbishop of Canterbury, George Abbot, “who was as nearly Puritan as most of the House of Commons.” Buckingham avoided such polarisation by the sheer universality of his patronage. He was the patron of the Puritan divine, John Preston, and of the Arminians in the Church: the York House conference between them in February, 1626 was not a contest between ‘ins’ and ‘outs’: it was a contest between rival groups of his supporters. And the quarrel over predestination and free will remained “first and foremost a dispute within the Court” in the years before 1629. Even so, Buckingham’s dominance was never absolute and it was possible for a major Court figure like the Earl of Pembroke to use Parliament to attack him and to survive. In fact, Court faction fed the revival of Parliamentary judicature. But to have opposed a Court whose leading figures displayed such a range of views “would have required a formidable feat of political gymnastics.” Few M.P.s were “so eccentric that they could not find one among the many potential court patrons to share their political objectives.”

Court favour was, in any case, necessary to enable the most rustic of country gentlemen to perform his local duties. The good will of the King and the Privy Council was a prerequisite for appointment to office and for promotion: hence, the concern of men like Eliot, Phelips and Wentworth to keep open their links with the Court. But they also had to accommodate themselves to the views of their neighbours and countrymen in their localities and when they represented them in Parliament. Under the strain of war, which had been entered more in a spirit of compliance than of enthusiasm in 1624, their loyalties came under increasing pressure: service to the Court conflicted with duty to the Country. The attempt to put local administration on a war footing brought relations between the centre and the localities and between the King and Parliament to the point of collapse. It was only the commitment of Charles to customary ways that kept the institution in being for so long.

There is no doubt about the compelling nature of this synthesis and the deep mark it has left on subsequent studies. It offers a persuasive combination of analysis and narrative based on the concept of an ‘open’ Court interacting with the constraints imposed by the relatively closed world of county politics. More cogently still, it provides a key to the functional breakdown of administration which hamstrung the war effort in the late-1620s.

Nonetheless, it is not entirely convincing. First of all, it lacks a sustained analysis of Court and Conciliar politics without which the Parliamentary history of the period is deprived of a vital dimension. The interplay between Conciliar politics and the debates in the two Houses is only illuminated intermittently in Russell’s work. Secondly, it implies that the Court remained ‘open’ and that the range of its political and religious patronage did not contract during the 1620s. It is highly doubtful whether this is true after the spring or summer of 1626 when the resort to the emergency powers of the Crown and the rise of Arminian influence in the Church altered the political perspective and religious complexion of the Court. The domestic conflict that ensued clearly involved an ideological element.

Finally, it is altogether too simple to explain Parliamentary protest in 1628 as the result of the pressure the war measures adopted since 1624 put on county administration. Men, money and munitions were provided on a scale not seen since the late-sixteenth century. The machinery linking central and local government did work under this pressure. The problem lies in explaining how this was achieved and why the effort could not be sustained.

Russell’s analysis of the evolution of Court politics in the early-1620s and the effects of this process on the Commons’ debates on foreign policy illustrate my case. The major issue of this period concerned the role England should play in the developing crisis over Bohemia and the subsequent invasion of the Palatinate by Spanish and Imperial forces. King James and an important group of pro-Spanish Privy Councillors led by the Earl of Arundel were committed to resolving the crisis without imperilling England’s diplomatic relationship with Spain: others, including the Earls of Pembroke and Southampton and Archbishop George Abbot, were more inclined to support overt intervention on behalf of James’s son-in-law, the Elector Frederick. The picture Russell offers is of an initially quiescent House of Commons drawn by conciliar invitation into a debate on foreign policy in November, 1621 and led (or, perhaps, misled) by confusion over the Court’s official line into raising the issue of Prince Charles’s proposed marriage to the Infanta, thereby provoking the dispute on privilege which led to the dissolution. The failure, however, of the marriage negotiations meant that the House of Commons had to be cajoled by the Prince and the Duke of Buckingham aided by Pembroke and his allies into supporting a breach of the treaties and into providing supply for a war. The succession of Charles to the throne in the spring of 1625 confirmed the Duke’s supremacy at Court and quietened his critics there. But the attempt to win further supply foundered on the resistance of the lower House to the war policy. It was the only Court-Country confrontation of the decade. Unfortunately, the elaboration of this analysis and the conclusions drawn from it are largely wrong.

There was an entirely clear ‘Court’ line articulated by Lord Digby, Lord Treasurer Middlesex and Lord Keeper Williams, later repeated by their fellow Privy Councillors, Edmondes and Weston, in the autumn of 1621 that supply should be given for the Palatinate and the broader issues of war strategy forborne. The call for an expedition to the West Indies, which Russell attributes to Solicitor General Heath and uses as evidence of official encouragement for a wider war, was actually made by George Shilleto. Goring’s famous intervention on 29th November indicates that the Palatinate was the central objective in Court policy and a threat of war against Spain a useful bargaining point in the conflict envisaged in the Empire. Even those like Sir Thomas Wentworth, Sir Edward Coke and Sir Francis Seymour who, according to Russell, wished merely to pass bills, were prepared to support supply for the forces already in the Palatinate and to discuss the war strategy in detail after Christmas.

The Court’s objectives were much more clearly defined in 1621 than a reading of Russell’s work suggests. So, too, was the willingness of the House of Commons to fund a war. But the failure to obtain supply then and the need to override the resistance of the pro-Spanish group in the Council made the difficulties of managing the House of Commons in 1624 all the greater. New allies – Oxford and Say and Sele in the House of Lords, Sandys, Phelips and Diggs in the Commons – had to be sought by the Prince and the Duke.

It is true that the king would have preferred to have continued to use diplomatic means to recover the Palatinate but he was by no means as isolated at Court as Russell implies. A persuasive case has been put forward by Dr Ball to suggest that James had the assistance and support of the Earl of Pembroke and, indirectly, of Sir Benjamin Rudyerd in seeking adequate supply before foreign adventures were contemplated. There is a marked lack of appreciation of the tactical manoeuvring that went on in the Commons before it was agreed to vote three subsidies and three fifteenths on 20th March. It is difficult to agree that “war had been forced on the House of Commons in circumstances most of its members did not understand” when they were apparently able, as subsidy commissioners, “to go back to their homes and make speeches explaining why they had voted money.” The divisions at Court were not settled by Charles’s accession. All the contemporary evidence from Lord Keeper Williams’s correspondence, the dispatches of the French and Venetian Ambassadors, and the fragments in the State Papers runs directly against Russell’s view that the “one necessary ingredient to an explosive Parliament, an openly divided court” was missing in 1625. These divisions explain why the request for further supply at Westminster in July had to be laid aside. The strain on Conciliar solidarity was equally apparent at Oxford in August where Buckingham tried to use complaints over the lax enforcement of the recusancy laws to bring the Lord Keeper down and where Arundel and Pembroke were questioned in the Privy Council about accusations in the lower House against the Duke.

The renewal of the plea for supply provoked an assault that was clearly the prelude to impeachment proceedings. Russell’s failure to notice any of this material on Court conflicts vitiates his entire account. Just as the Parliament of 1624 witnessed the defeat of the pro-Spanish group on the Privy Council and the widening of the range of the Prince and Duke’s contacts, so that of 1625 marked the estrangement of many of their Parliamentary allies from the previous year. The Court was no longer ‘open’ in the sense it had been in 1621 with room for differing views on foreign policy: the nature of the war policy adopted since 1624 meant that its representative character had been partly lost and that its range of Parliamentary contacts was contracting sharply.

The political contraction of the Court was accompanied by a notable change in its religious complexion. Under James, the episcopate was largely filled by men who were doctrinal Calvinists. But a minority of men like Neile, Andrewes and Montagu existed who rejected predestinarian teaching and who profited from the King’s distaste for criticism tinged with Calvinist undertones during the negotiations for the Spanish match. The prospect of winning Prince Charles’s support is known to have been discussed by them in 1623 and it is likely that the publication of Richard Montagu’s ‘New Gag’, which reduced the number of issues disputed with Rome and which specifically repudiated predestinarian Calvinism, was intended as a deliberate challenge.

There is some evidence to suggest that the petition from Yates and Ward complaining about the book to the House of Commons in 1624 had the indirect backing of Archbishop George Abbot. But the lower House’s decision to refer the work to Abbot to deal with was frustrated by King James’s action in passing it to a small group of sympathisers – Williams, Neile and Dean White of Carlisle – for examination. Montagu’s clarification of his views in ‘Appello Caesarem’ was equally provocative to his Parliamentary opponents. The condemnation of his doctrines in the House of Commons in July, 1625 revealed that he was the servant and chaplain of the King himself. Montagu and his episcopal supporters - Laud, Howson and Buckeridge – responded by appealing to Buckingham with a denial of Parliament’s jurisdiction. The issue was barely taken any further in the second session at Oxford. But the King’s personal support for the Arminians could be detected in the exclusion of bishops of Calvinist persuasion from appointments to episcopal committees. Buckingham was placed in the position of having to choose between Montagu, whose doctrines were debated at York House on 11th and 17th February, 1626, and John Preston, the noted Puritan divine he had advanced since 1622. John Cosin, one of Montagu’s supporters, closed his account of the conferences by recording that the King “swears his perpetual patronage of our cause.” 

It is significant that this was the moment chosen for the establishment of the Feoffees for Impropriations. Montagu was inevitably the target for a renewed attack in the House of Commons. The 1626 Parliament witnessed an attempt to pass a bill giving statutory authority to the Irish Articles of 1615, thereby rendering Montagu’s doctrinal position untenable since they confirmed Calvinist teaching on grace. It was also a riposte to a royal proclamation forbidding religious controversy. But the dissolution of Parliament in June, 1626 meant that, to all intents and purposes, predestinarian teaching was forbidden. The struggle for control of the Church at its highest level had been won by the Arminians.

These conflicts seriously weakened the King’s control over the House of Lords. The view that the upper House was of secondary importance in the politics of the period is open to question: it was, if anything, of growing importance to the Crown in the late-1620s because its direct influence was so much stronger there than in the Commons. The combined presence of a large number of Privy Councillors and the bench of Bishops provided a solid nucleus of support which was buttressed by the proxy system.

 The adoption of the war policy in 1624 was preceded by a series of reconciliations with peers like Oxford and Southampton who had been confined for their criticism of the Spanish match in 1621 and with Lord Say and Sele who had been committed and interrogated for resisting the benevolence of 1622. It was even easier to win the support of figures like the Earl of Essex, who had served as a volunteer on the continent in the preceding three years, and the Earl of Warwick. Of course, these new allies were only obtained at the cost of alienating the old. It is clear that Arundel opposed a breach with Spain, a view courageously expressed by his ally, Sir George Chaworth, in the House of Commons in March, 1624 and that he was prepared to do what he could to help Bristol and Middlesex stem the tide of charges brought against them. By July, he, Calvert and Williams had been excluded from the negotiations with France. Arundel’s plea to Charles at his accession to allow the Privy Council a share in advising him was not heeded and he came to be suspected of supporting the lower House’s attacks on the Duke. The loss of Pembroke’s support was more serious still. He had been much more cautious about the consequences of breaking the treaties with Spain than Buckingham and Prince Charles had wished. Pembroke is known to have been anxious to secure a firm alliance with France before war with Spain began. By the spring of 1625, he was openly sceptical about the terms Buckingham had obtained. He doubted whether there would be any benefit from the adjournment of Parliament to Oxford and complained to the Earl of Leicester in October, 1625 that “Buckingham carried all business in his heart.”

It was not just Buckingham’s monopoly of influence that exposed him to criticism. The Earl of Essex was alienated by his experiences on the disastrous Cadiz expedition and by the exculpation of Sir Edward Cecil, its incompetent leader, by the Privy Council on his return. The last chance of retaining the support of Warwick and Say was sacrificed at the York House conferences in February, 1626. Amongst the peers, the same pattern – of expansion in the range of the Court’s contacts in 1624 and of contraction in 1625 – can be detected.

The attack on Buckingham in the Parliament of 1626 is one of the best known and least understood set-pieces of the period. The exclusion of half-a dozen of the Commons’ leaders of 1625 by pricking them as Sheriffs allowed M.P.s like Eliot and Diggs to play much more prominent roles. Buckingham also had to take account of his enemies in the upper House from the beginning of the session. On 25th February, a vote was carried against his advice to limit the number of proxies a peer might hold to two in future sessions. A little over a week later, Arundel showed unmistakable signs of interest in the case of the seized French vessel, the St. Peter of Le Havre, which Eliot was charged with pursuing in the Commons.

The discovery that Arundel’s son had secretly married a royal ward without the King’s consent was used as an excuse to confine him and remove an enemy with five proxy votes at his command. The Duke’s efforts to divert the developing attack by sheltering behind royal orders or attempting to provoke disputes on privilege between the two Houses proved unavailing. Furthermore, the position of his supporters in the Lords was gradually undermined. The investigation of precedents undertaken after complaints from the Earl of Lincoln and from Viscount Say and Sele revealed that no peer had previously been committed during a Parliamentary session. Charles was accordingly asked for Arundel’s release on April 19th. 

It was the first of a series of requests that the King attempted to evade. The charges that the Earl of Bristol, who had successfully defied an order not to attend, brought against Buckingham made every vote vital. A request for the Duke’s confinement sent up by the House of Commons after it had presented its charges was lost by only four votes: the four new peers who were immediately created to bolster Buckingham’s position were described as “heavenly Lords as do need no land to walk upon.” Indeed, there is every sign that the House was deliberately dealing as slowly as possible with Bristol’s charges against Buckingham and the King’s counter-allegations against Bristol. Not a single afternoon session – which was customary when the House was pressed for business – was held between April 1st and June 8th. The Lords even adjourned for a week at the end of May when Charles merely promised a reply on Arundel’s release before the end of the Parliament. Eventually, the King was forced to give in: on 8th June, Arundel returned. The tempo of business at once picked up and afternoon sessions were resumed. But the risk that Buckingham might be condemned by the House of Lords was one the King dared not face. On 15th June, against the wishes of the majority of the Privy Council, Parliament was adjourned.

Buckingham’s escape from impeachment meant that the succession struggle that had been going on at Court since the autumn of 1623 was over. His rivals had been defeated and were, with the important exception of Pembroke, driven out. But this was only achieved at the cost of losing almost all the allies acquired in 1624 and by leaving the composition of the inner circle of the King’s advisers narrower than ever before.

The Privy Council lost much of the representative function it had hitherto played. There was furthermore a distinct hardening in the King’s attitude towards Parliament. Far from being the patient but puzzled figure Russell portrays, he was increasingly intolerant of what he regarded as factious opposition and inclined to stress his determination to uphold his royal authority. He found support from Buckingham and his allies on the Privy Council for this view and from a small group of Buckingham’s supporters – the Earls of Dorset and Bridgewater and Bishops Laud and Neile – in the House of Lords.

The King’s overt hostility to Parliament and the ideological alliance between the adherents of royal authoritarianism and the Arminian party in the Church is an established feature of English politics after 1626. To finance the military and naval effort for which he could no longer obtain consent in Parliament, Charles turned to his prerogative and emergency powers. There was nothing new in the forced loan, martial law, billeting, etc., but they led to theoretical justifications of prerogative rule and the visible persecution of those who resisted. Leading country gentlemen like Eliot or Phelips or Wentworth whose Court contacts had withered on the vine looked to Parliament for salvation. The decline in their local prestige caused by the loss of places on the Justices’ bench or removal from the post of Deputy Lieutenant could partly be repaired by victory at the polls. They certainly understood the national function of the House of Commons as their predecessors had done to be to seek remedies for the grievances of the subject. That is why they concentrated on the task of re-establishing the subject’s personal liberties in 1628 and on restoring the purity of religion in 1629.

It is because Russell’s mastery of the resources is so uncertain, because his analysis of the tactics and manoeuvres of the leaders in the two Houses is so fragile, because, indeed, his understanding of the structure of politics in the 1620s rests upon rigid criteria, that the framework within which he has tried to place the Parliaments of this period must be suspect. The weakness of his analysis is partly due to the procedure he adopted in examining the Parliaments in turn. The choice of a single account as a base text for proceedings in the House of Commons carries with it inevitable dangers. Unfortunately, the accounts attributed to Pym for 1621, 1624 and 1625 are not ‘diaries’ taken on the floor of the House at all but edited versions written up later. Some of the comments they contain can be shown to be misleading when checked against other evidence. The use of Stowe Ms.366 in 1628 is open to similar but less serious objections.

Apart from the published letters of John Chamberlain and Sir Thomas Wentworth and the manuscript correspondence of Sir Robert Phelips, there is a surprising lack of reference to other sources. Sir John Eliot’s Negotium Posterorum is used but not his letter-book or his collection of Parliamentary papers at St. Germans. There is only one reference supplied by Dr Tite to the vast Petyt collection in the Inner Temple Library and none at all to the Loseley manuscripts at Guildford. More surprising still, he appears to have missed one of the principal sources for Pym’s career.

The description of the French and Venetian Ambassadors’ reports as “gossip” is particularly unfortunate: they provide, when checked against other sources, the best insight available into the politics of the Court. The Mede to Stuteville letters are directly cited only for 1621. Other important printed sources like the Cornwallis correspondence, the Fairfax papers, James Howell’s letters and the autobiography of Sir John Bramston find no mention.

 Neither the printed extracts nor the extensive originals of the Scudamore manuscripts are mentioned. His failure, moreover, to consult the theses of Miss Dawson and Dr Stoddart on the House of Lords was a serious omission. No one scholar can do everything but there are some things which must be done if a study of the kind Russell has written is to prove sound.

There is an even more fundamental problem at the heart of his work. It has long been apparent that many members of the Commons in the 1620s had ‘Court’ connections through marriage or office or patronage and that many office-holders expressed criticisms in the House of the policies of James and Charles. Because of this overlap and because there is now a better understanding of the role of Court faction, attempts to employ the contemporary terms ‘Court’ and ‘Country’ for political analysis have invariably run into difficulties. Russell’s more flexible approach stressing the importance of local interests in many M.P.s’ minds promises dividends it does not fully pay.

The fact that Westminster was a permanent part of Sir Robert Phelips’s way of life is used in one place to explain his support for war in 1624: elsewhere, he takes the view that the interests of Somerset outweighed those of England in Phelips’s list of priorities. The latitude permitted by this approach suggests that the analytical problem has not been solved at all. There is a curious contrast drawn, moreover, between members with a localist approach and others like Pym, Rich and Rudyerd whose freedom of action was, so it is claimed, dependent on a lack of responsibility to an electorate. Whether this is a real distinction seems highly doubtful since no evidence is adduced to support it. It overlooks, in any case, the more plausible hypothesis that the rhetoric of localism is part of the process of bargaining with the centre: the need to respond to royal fiscal and military demands was in itself a unifying national experience for the governors of the counties. Far too little is said about who controlled the debates, managed the business and manned the committees of the two Houses.

When we are told that a lower House containing Sir Edward Coke, Sir Edwin Sandys, Sir Robert Phelips, Sir Dudley Diggs, Sir Thomas Wentworth and many other prominent figures lacked “any effective leadership” in 1621, it is impossible to accept this unadorned assertion. There are whole sections of the narrative – on the debates in the House of Commons leading up to the Petition of Right in May, 1628, for example – in which no attempt at political analysis is made. But it is perfectly possible, as John Ball showed a generation ago, to identify different groups amongst the leaders in the House of Commons, to describe their views and analyse the evolution of their tactics. It is also possible to show, often in detail, how the politics and debates of the two Houses are connected. What Russell offers is a study of Parliamentary history with many of these ingredients missing and the vacuum filled with localism. The echoes produced make no sense in the study of a national institution.

Conrad Russell’s work is an important contribution and will stimulate debate in the years to come. The assumption of Parliamentary weakness on which it is based is, however, highly questionable. It has always been recognised that the early Stuart monarchs had extra-Parliamentary resources which they could and did exploit. Even so, the financial difficulties confronting James and Charles in the 1620s made recourse to Parliament essential if there was to be effective intervention in the European struggle then raging. It is this rather than any principled belief in Parliamentary institutions on the part of King Charles that explains the meetings in 1626, 1628 and 1629. Any practical alternative would have been welcome to him. But the methods by which King James had raised revenue inevitably aroused controversy in 1621 and 1624.

Without the necessary expertise to manage the lower House, it proved essential to employ some of the most prominent members as intermediaries to obtain supply for war in 1624. Unfortunately, the war policy proved an expensive and oppressive failure. It is perfectly true that there was no struggle for power between the King and Parliament in the late-1620s. But there was a bitter and prolonged effort to set limits to the exercise of the royal prerogative and emergency powers. This conflict transformed the complexion of the upper ranks of the episcopate and undermined royal control of the House of Lords. It left a permanent legacy of distrust for the King and his circle of advisers that was to be a powerful influence in the crisis of 1641. It is this conflict and this connection that Russell has left essentially unexplored. The history of the Parliaments of the 1620s and of their place in English politics has still to be written.

[Seminar paper delivered at the University of Cambridge in 1981 and the University of Birmingham in 1985. Published by The Orchard Press, Wivenhoe, Essex (ISBN 0 948206 15 2) in January, 1986. Copyright: Christopher Thompson]