The band of gentlemen pensioners, a body which, diminished in size and its functions altered almost beyond recognition, still survives at the English royal court under the title of “The Honourable Corps of Her Majesty's Gentlemen at Arms,” was instituted on Christmas Eve 1539 as part of a reform of the royal household. The group was a revival of the “spears” or “spears of honour,” an elite, sumptuously-outfitted royal bodyguard of gentlemen founded by Henry VIII in 1509, shortly after his accession, which appears to have lapsed in 1515 or 1516, because of the great charges involved in their maintenance, according to Hall's chronicle. The revived group was provided for in a rather more modest manner than its predecessor had been, but its members served much the same purposes. They were the king's elite bodyguard, his personal companions in arms when he went to war, the principal participants in tournaments and other martial sports at court and, more generally, a courtly and military finishing school for the sons of nobility and gentry.

From 1540 until 1670, when the band underwent its first reduction in size, its structural organization remained unchanged in all essentials. It consisted of fifty men and five officers, a captain, lieutenant, standard-bearer, clerk of the check and harbinger. The last two were ancillary offices, the keeper of the “check-list” or attendance roll and his deputy, and were not strictly speaking members of the corps, but its servants. The lieutenant and the standard-bearer were normally men who had served for a time as gentlemen pensioners before being appointed to these offices, while the captain, on the contrary, was a figure of some importance at court in his own right, and one who had not previously served in the band. After the death of the first captain, Sir Anthony Browne, Henry VIII's master of the horse, in 1548, subsequent captains under the Tudor and early Stuart monarchs were all peers and almost always held other great offices of state. Browne's successor, William Parr, marquess of Northampton, was Edward VI's lord chamberlain; he lost all of his offices and titles on Mary's accession and was lucky to escape with his life. Thomas Radcliffe, lord Fitzwalter, later earl of Sussex, succeeded him in the captaincy, holding it continuously until his death in 1583. From 1572 he held the office of lord chamberlain to the queen. His Elizabethan successors in the captaincy, the first and second lords Hunsdon, father and son, the queen's kinsmen, also held the lord chamberlainship.

For thirty years J. E. Neale’s portrait of the Elizabethan parliaments was the stuff of textbooks. Highly political and bedeviled by puritanical protobolsheviks, the Virgin Queen’s parliaments were painted as the nursery in which the modern parliamentary system, characterized by an organized Opposition, was born. In the last decade, however, Neale’s interpretations have been challenged and overturned, making obsolete most of the histories of Elizabethan England available to students. The purpose of this article is to assess the new research on Elizabethan Parliaments, to summarize what we now know about the role Parliament played in governing England, and to suggest what remains to be done.

In order to make sense of the newly emerging history of Elizabeth’s parliaments it is important to recap the working assumptions that dominated the first great era of Elizabethan parliamentary history, the Neale/Notestein age. Much of the recent work on Parliament has been in reaction to these mens’ work.

On 29 August 1070, the Norman monk, Lanfranc, was consecrated archbishop of Canterbury despite having recoiled at the prospect when informed of his appointment earlier that year. His alleged reluctance to undertake the business of the English Church is well known and accepted by Anglo-Norman historians. And the account that his compliance was forced only through the united persuasion of the king, the queen, his former abbot, Herluin of Bee, and the papal legate, Erminfrid of Sion, adds an element of unparalleled sincerity to his resolve. More than two years after his consecration, Lanfranc wrote a letter to Pope Alexander II reasserting his initial aversion to taking office: the foreign tongue and barbarous English inhabitants presented a greater challenge than he, personally unworthy and waning in vigor, wished to endure. Lanfranc then asked the pope to relieve him of his burdensome episcopal duties so he might return to the monastic life.

Modern historians have equated this petition with his initial unwillingness to take office and have tacitly appended it to those humble actions usually associated with a monk bishop. Frank Barlow writes that Lanfranc had “suffered bitterly when he first went to England.” He infers from the resignation letter that all of the archbishop's passions “were diverted into conventional monastic virtues.” And Margaret Gibson advises that “No assessment of Lanfranc … can or should stray far from Lanfranc the monk.” Lanfranc had hesitated and been reluctant to accept Canterbury; therefore, the implication is that in 1072 he humbly wished to shed the office he had been compelled to enter.

A fresh interpretation of King William III's employment of the royal veto provides new insights into the political and constitutional issues of his reign. The veto, or the crown's negative voice as it was called by contemporaries, is a particularly fruitful subject for study in charting the course of politics in seventeenth century England. The employment of the veto offers an accurate barometer for measuring political and constitutional change. It addresses the key issue of sovereignty—who makes law? King or Parliament? It is surprising, therefore, that historians have neglected to examine the implications of William's employment of the veto. As a result, their conclusions about the veto are not supported by a full analysis of the available evidence. What they have overlooked is that a close examination of the bills the king rejected, and of contemporary views of the royal prerogative, demonstrates that underneath the turmoil of Williamite politics lay a stable foundation built on the settlement achieved at the Revolution of 1688/9.

During his brief rule William III rejected a significant number of bills. Between 1692 and 1696 he vetoed five public bills: the Judges, Royal Mines, Triennial, Place, and MP Qualifications Bills. Previous Tudor and Stuart monarchs, with the exception of Queen Elizabeth I, only infrequently invoked the crown's right to refuse legislation. Queen Anne, who followed William to the throne, vetoed only one bill. She was the last monarch to employ this prerogative, although it remains theoretically a legitimate royal power.

Historians suppose that men are ultimately to be understood in terms of their own time. If the age in which people live makes no difference to the way we perceive them, then historical explanation becomes superfluous. The evangelical revival, however, is often regarded as a event that occurs out of its proper time. It is the step-child of eighteenth century studies. For Peter Gay it belongs not to the eighteenth century but to the twelfth. Leslie Stephen denied all affinity between the evangelicals and their enlightened contemporaries: “There could scarcely be said to exist even the relation of contradiction.” To be sure, an affinity with the age was not a claim that the evangelicals insisted upon. No one would wish to number Jonathan Edwards and John Wesley among the philosophes. The merit claimed by the evangelicals was the merit not of thinkers but of believers. Yet, like it or not, the revival is still one of the facts of eighteenth century history. It cannot be wished away or passed off onto some other period. It started in the eighteenth century and it prospered in the eighteenth century. In any census of the times, it is a fair presumption that the saints will out-number the sceptics. Moreover, the revival is something that has to be analyzed in contemporary terms. What John Maynard Keynes once said of ranting politicians in the twentieth century works for ranting preachers in the eighteenth: “Mad men in authority, who hear voices in the air, are distilling their frenzy from some academic scribbler of a few years back.” Faith, like thought, is an historical event that occurs in a specific historical context and ultimately it must be explained in terms of that context. It may be our deepest wish to think like St. Paul, but it is hard to do so in ways that St. Paul would have understood. Few men can insulate themselves against the intellectual influence of their time. In the case of John Wesley and Jonathan Edwards, the recognition of that influence is critical for the interpretation of their thought.

In the preceding article, Dr. William Tighe has drawn attention once again to a central mystery surrounding those ill-understood weeks between the death of Edward VI and Queen Mary's triumphal entry into London which I initially commented upon in this journal in 1974. The problem involves the rapidity with which Northumberland's army collapsed. The traditional interpretation has long been that the duke's forces consisted only of unreliable mercenaries and that he lacked support from the ruling elements which could have given him the means to carry out his coup. In my article I suggested that this was not the case. Gentlemen had been willing to risk their lives in his cause, and although it was impossible to know the relative strengths of the two sides with precision, I found no evidence that contemporaries found them to be unequal. Nor did I find support for Professor Jordan's contention that Northumberland was a reluctant conspirator who really wanted to surrender power and retire to his estates. Examination of accounts in the files of the great wardrobe also led me to conclude that so far as the gentlemen pensioners were concerned, military men had supported the coup while politicians had taken the side of legitimacy. Admittedly the definitions were not precise, but in the absence of other records, it seemed to enhance understanding of the deliberations taken in those fatal days.

Since the publication of my article, other scholars have also pointed to the vigor and quality of Northumberland's leadership. Dale Hoak has recently extended the “rehabilitation” of the Duke of Northumberland begun by Barrett Beer. Hoak showed that Northumberland was far from reluctant to use force and political guile to achieve his purposes. He took control of the royal household in order to control access to the king. He also created a special household bodyguard, known as the gendarmes, to secure his coup and overawe potential troublemakers. To complete the picture of a man determined to hold on to power, Hoak showed how Northumberland had managed to manipulate the young king by planting suggestions which the boy then incorporated into his desires. Thus the alteration of the succession should be seen as Northumberland's own scheme to retain power, and not the dying king's. Although the gendarmes had proved too costly to maintain and had to be disbanded, Northumberland's plan was clear: maintain control of power by using the king's household in both its military and political aspects.

In nineteenth century Britain, many evangelicals looked upon the Catholic Church as the incarnation of Antichrist. Their particular interpretation of the Protestant Bible, and especially the Book of Revelation, made it important for them to fight the enemy of true religion. During the 1850s and 1860s the most significant example of this struggle was the campaign to abolish state funding of the Catholic seminary at Maynooth in Ireland, a subsidy which parliament had approved in 1845 over the protests of a national anti-Maynooth crusade. It is the crisis of 1845 upon which historians have concentrated their studies. The furor over the endowment of Maynooth subsided, but when the Papal Aggression affair of 1850–51 stimulated “No Popery” sentiment, the ultra-Protestants of Britain revived their agitation against Maynooth. The impelling force behind this renewed campaign was principally doctrinal, based on a view of Biblical truth which cast the Catholic Church in the role of Antichrist and made Maynooth appear to be the center of rebellion, disloyalty, and immorality for all of Ireland. One scholar has written that the Antichrist idea intensified feelings of anti-Catholicism and influenced parliament as late as 1851. This essay will demonstrate that the utilization of the Antichrist motif, when combined with several other negative notions about the Catholic Church, helped produce and sustain a revival of anti-Catholicism in the form of the campaign against Maynooth, well beyond the events of 1851.

In the past two decades Lord John Russell has suffered a decline in reputation which is undeserved. This has been especially true in regard to his role as foreign secretary in the second Palmerston government. The decline has not resulted from significant new evidence or from a new insight into existing evidence, so much as from a series of apparently accidental circumstances. The most important of these have been the fact that the only recent biography of Russell, by John Prest, placed little stress either on foreign affairs or on his post-1852 career, expressing the belief that he “should have retired” at the end of his first administration.

Prest's influence has been intensified by several major studies of foreign policy, which have given a negative interpretation of Russell's role under Palmerston. Since each of these is the most important work on the topic concerned, their view of Lord John carries considerable weight. Yet, even more than was the case with Prest's biography, their comments about Russell appear on a very few pages, and suggest that the authors viewed the issue of Lord John's relationship with Palmerston as tangential to their research or analysis. The evidence they cite often falls into two categories: 1) statements of biased observers, who had grudges against Russell, or 2) material that is open to other interpretation or is an inadequate and misleading sample of the evidence available.

Lord Acton, one of the most formidable intellects of the last century, was a master of transforming seemingly complicated or contradictory principles into concise epigrammatic statements. Attempting to reconcile Edmund Burke's many liberal views with his reputed Conservatism, Acton asked why was Burke “not an entire liberal? How thoroughly he wished for liberty—of conscience—property, trade, slavery, etc. What stood against it? His notion of history. The claims of the past. The authority of time. The will of the dead. Continuity.” One of the most important lessons to be derived from Burke's writings—recognized by countless authorities as the wellspring of modern British Conservatism—is that Conservatism is not so much a system of thought or ideology as it is a general inclination and regard for history. The behavior of the Conservative Party has been governed by precedent and pragmatism rather than by rationalism and idealism. Words such as dogma, program, or even policy have never been part of its lexicon, whereas such words as spirit, tradition, or even “way“ have more aptly described its approach to politics.

By the twentieth century the Conservative Party's preference for lessons from the past (in accordance with England's common law tradition) to any scientifically derived formulas had gained for it the twin monikers of “the national party” and “the stupid party.” But Conservatism does not claim to possess the “keys or the Kingdom,” notes Ian Gilmour, an active politician and Conservative theoretician. “There is no certainty about the route and no certainty about the destination. As Burke said of himself, the lead has to be heaved every inch of the way.” Such is the way that modern British Conservatives, at least, have wished to perceive themselves.

The Poor Law Amendment Act of 1834 signaled a revolution that was more apparent than real. Studies of the operation of the Act have shown that enforcement was neither complete nor uniform; local authorities failed to build the workhouses required by the Act and were therefore unable to make the invidious but (according to the Act) essential distinction between paupers (people destitute enough to qualify to enter these institutions), and the merely poor, who were supposed to fend for themselves. Instead, Guardians continued to give allowances from the poor rates without requiring that the recipients become paupers and enter the workhouse. While the English Poor Law between 1834 and 1860 was characterized by a situation of administrative variety and confusion as unions failed to comply with the 1834 Act, the economic crises of the 1860s produced important reforms: the Union Chargeability Act (1865) improved financing; many unions built modern workhouses; at the same time, collateral care for the needy such as the aged began to emerge within the Poor Law. Then in 1870 the central Poor Law authority announced a policy of strict enforcement, recommending the suspension of outdoor relief to the able-bodied, a far-reaching change in Poor Law practice.

The period between the early 1880s and the First World War marked the heyday of the British anarchist movement. Anarchism was then a popular topic of discussion. Various newspapers and periodicals expressed interest in the whereabouts and activities of anarchist supporters. Dictionaries and encyclopedias provided detailed information about the anarchist movement. Novels and short stories focused on anarchist figures, while the subject of anarchism arose in parliamentary debates and public speeches.

This extensive interest was not, however, beneficial to the movement. Discussions of anarchism usually took place in a hostile context and references to it were abusive. The movement was described as “a malignant fungoid growth … on the body politic,” and its members as “the very dregs of the population, the riff-raff of rascaldom, professional thieves [and] bullies.” Their humanist motivation was either ignored or denied. Violence appeared to be the characteristic mark of both the theory and practice of anarchism. The anarchist golden age “is to be ushered in … by bomb explosions and dynamic outrages … by inflammatory harangues and attempts at ‘expropriation,’ “ claimed the author of the entry “Anarchists and Anarchy” in the 1894 edition of Hazell's Annual. Anarchism was repeatedly defined as “another name for organised crime,” and its promoters were portrayed as “a pack of bloodthirsty and ferocious criminals who prey upon their fellows for their own gain.” Other references lumped all anarchists together as terrorists and denied that they had any program “but murder.” The style varied from rational analysis to emotional outbursts, but the message was the same: anarchism was society's worst enemy and anarchists the “most noxious beasts that have ever threatened civilised society.”

The interwar period posed unprecedented challenges to the English government. Unemployment, poverty, and fiscal crisis dogged policy-makers throughout the 1920s and 1930s. Governmental efforts to deal with the social and economic dislocation caused by the world-wide, post-war depression did not meet with much success. Opinion, both popular and scholarly, has tended to judge the government's domestic record rather harshly. The growing range of government activity overseen by an increasingly homogeneous civil service centralized under the direction of the Treasury has engendered some suspicion about the role of official advice in formulating policies widely regarded as, at best, ineffective and, at worst, wrong-headed and even oppressive. The Ministry of Health seemed more concerned to stem the demands on the Exchequer than to ameliorate living conditions among the poor. The Ministry of Labour, engulfed by the administrative nightmare of unemployment insurance, could not also devise programs to reduce the rate of unemployment. The Treasury not only failed to produce any innovative strategy for the country's fiscal problems, their insistence on reducing government expenditure and maintaining a balanced budget—the so-called “Treasury view”—hung like a millstone around the necks of the spending departments. Even if officials had pressed aggressive and creative programs of social welfare upon political leaders, the Treasury obsession with what we now call the “bottom line” would have effectively denied them the resources necessary to implement any new program.

It was not very glorious at first, at least to many English people of the late seventeenth century. With a king of undoubted legitimacy squeezed out and a new, albeit related monarch installed and recognized by Parliament, the transaction shook government, nation and church alike. It left Jacobite and non-juring splinters all round. The Revolution, happening in fulfillment of ideals of exclusionist Whigs, did not entirely satisfy those partisans, who soon learned that they could not control their masterful king, William III. As for the Tories, their consciences ached due to their resistance to a divinely-appointed sovereign. Few highly-placed Englishmen were comfortable with their need to call in a foreigner to help them solve their domestic squabbles. Indeed, one writer, reflecting on the letter inviting the Prince of Orange to invade England, thought it would have been “more glorious … to assist our undoubted Soveraign [sic], then to suffer him to be dethroned, solely because he is a Roman Catholic.”

Twentieth-century historians called the Revolution other names than “glorious.” It has been dubbed a “sensible,” a “model,” a “moral,” a “respectable,” a “palace,” and simply the English Revolution. All agreed that it was indeed a Revolution, and they themselves were in agreement with some early writers who were contemporary with the event. The Orange Gazette, at the very end of the year 1688, reported on “the Revolutions that had occurred.” The historian Nicholas Tindal wrote that William of Orange himself, in a speech before the House of Lords, spoke of “this late Revolution.” Considerable discussion ensued in Parliament and in pamphlets as to whether William conquered James, or whether the king had abdicated, or had deserted his kingdom. But little question with contemporaries: there was a Revolution.