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The Religion of Robert Cecil*

Published online by Cambridge University Press:  11 February 2009

Pauline Croft
Pauline Croft
Affiliation:
Royal Holloway and Bedford New College
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Extract

The debate over the nature and significance of religious change in late sixteenth and early seventeenth century England has been one of the most lively of recent years and shows no sign of abating. The emergence or otherwise of a Calvinist consensus, the impact of the high church or Arminian party, the role of puritanism, and the relationship between all these and the outbreak of the civil war have generated vigorous discussion. Attention has inevitably tended to focus on the theological outlook of university-educated clerics, whose sermons and treatises provide a mine of information. In the absence of comparable sources it is far harder to evaluate the position of laymen, and in the case of Robert Cecil it may seem exceptionally foolhardy to attempt to do so, since he has usually been depicted as both an enigmatic figure and a morally dubious one. Hurstfield confined his discussion to the Cecils' view of the right relationship between church and state, concluding merely that Robert Cecil followed his father Lord Burghley in supporting a via media. Yet it is possible to piece together a large amount of information about his spiritual development, and the evidence suggests a gradual but very significant change of outlook, from orthodox Elizabethan protestantism to a more complex position in which both his doctrinal and aesthetic sensibilities were moving in the direction later identified with Laudianism. Moreover, in the construction of his private chapel at Hatfield, and in his links with men such as Richard Neile and Samuel Harsnett, he can be seen as the first great patron of the emerging high church party, antedating Buckingham and Charles I by a generation. Tracing the religious evolution of Robert Cecil first earl of Salisbury thus illuminates some of the crucial changes reshaping English protestantism in these formative years.

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Articles
Information
The Historical Journal , Volume 34 , Issue 4 , December 1991 , pp. 773 - 796
Copyright
Copyright © Cambridge University Press 1991

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30 P.R.O., S.P. 14/10/66. The calendar dates Cecil's letter to December 1604 but as it is in answer to Hutton's letter of 18 December, a date early in 1605 seems preferable. The later copy in B.L., Harl. MS 7002 fo. 51 is dated 4 January 1604/5: that in the Talbot papers was dated by the earl of Shrewsbury to 1 February 1604/5. H.M.C. Salisbury, XVII, 76. Illustrations of British history… by Lodge, E. (3 vols., London, 1791), III, 125–30Google Scholar.

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36 In Salisbury's will he named Suffolk and Worcester as ‘my dearest friends’ and left Lady Suffolk his best diamond ring. For the will see below pp. 23–4. Loomie, , ‘Cecil and the Spanish embassy’ p. 31Google Scholar. The court and times of James I, ed. Williams, R. F. (2 vols., London, 1849), I, 45–6Google Scholar. Loomie, , Spain and the Jacobean catholics, I, 157Google Scholar. Foster, , Proceedings, I, 61Google Scholar. H.M.C. Salisbury, XVIII, III. G. B. Harrison, A Jacobean Journal (reprinted London, 1946), p. 281.

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43 I am most grateful to Mr Robin Harcourt Williams, librarian and archivist to the marquess of Salisbury at Hatfield House, for allowing me a detailed inspection of the chapel and discussing with me various aspects of its furnishings. Auerbach, and Adams, , Painting and sculpture at Hatfield House, pp. 103, 106–8Google Scholar. The Frenchman Louis Dauphin, the Dutchman Martin van Bentheim and Richard Butler of Southwark were paid for the window. A revival of stained glass was beginning in England in the late sixteenth and early seventeenth centuries but Hatfield seems to have been the first religious, as distinct from armorial, example.

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52 There are numerous copies of the will. I have used that in Hatfield MSS box V/182 and am grateful to the marquess of Salisbury for permission to quote from it and from other Hatfield MSS cited here. The phrase ‘finding and feeling myself in perfect health and memory’ is formulaic rather than factual. Some copies are in unlikely places, e. g. Hastings MSS, personal papers Box 15 no. 4, now in the Huntington Library, California, suggesting that it may even have circulated as a piece of devotional literature in its own right.

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