English Catholic Eschatology, 1558 – 1603

English Catholic Eschatology, 1558 – 1603. Coral Georgina Stoakes, Sidney Sussex College, December, 2016. This dissertation is submitted for the degree of Doctor of Philosophy at the University of Cambridge. Declaration This dissertation is the result of my own work and includes nothing which is the outcome of work done in collaboration except as declared in the Preface and specified in the text. It is not substantially the same as any that I have submitted, or, is being concurrently submitted for a degree or diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. I further state that no substantial part of my dissertation has already been submitted, or, is being concurrently submitted for any such degree, diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. At 79,339 words it does not exceed the prescribed word limit for the History Degree Committee. Abstract Early modern English Catholic eschatology, the belief that the present was the last age and an associated concern with mankind’s destiny, has been overlooked in the historiography. Historians have established that early modern Protestants had an eschatological understanding of the present. This thesis seeks to balance the picture and the sources indicate that there was an early modern English Catholic counter narrative. This thesis suggests that the Catholic eschatological understanding of contemporary events affected political action. It investigates early modern English Catholic eschatology in the context of proscription and persecution of Catholicism between 1558 and 1603. Devotional eschatology was the corner stone of individual Catholic eschatology and placed earthly life in an apocalyptic time-frame. Catholic devotional works challenged the regime and questioned Protestantism. Devotional eschatology is suggestive of a worldview which expected an impending apocalypse but there was a reluctance to date the End. With an eschatological outlook normalised by daily devotional eschatology the Reformation and contemporary events were interpreted apocalyptically. An apocalyptic understanding of the break with Rome was not exclusively Protestant. Indeed, the identification of Antichrist was not just a Protestant concern but rather the linchpin of Reformation debates between Catholics and Protestants. Some identified Elizabeth as Jezebel, the Whore of Babylon. The Bull of Excommunication of 1570 and its language provided papal authority for identifications of Elizabeth as the Whore. The execution of Mary Queen of Scots was a flashpoint which enabled previously hidden ideas to burst into public discourse. This was dangerous as eschatology and apocalypticism was a language of political action. An eschatological understanding of contemporary events encouraged conspiracy. The divine plan required human agents. Catholic prophecy and conspiracy show that eschatology did not just affect how the future was thought about but also had implications for the present. This thesis raises questions about Catholic loyalism which other scholars have also begun to challenge. Yet attempts to depose or murder the monarch was not the only response which could be adopted. Belief that one was living in the End also supported what this thesis terms ‘militant passivity’. Martyrs understood their suffering as a form of eschatological agency which revealed and confirmed the identities of the Antichrist and the Whore. The Book of the Apocalypse promised that they would be rewarded at God’s approaching Judgement and the debates of the Reformation would be settled by the ultimate Judge. As martyrs came to symbolise the English Catholic community, it came to understand itself eschatologically. This thesis argues that acknowledging the eschatological dimensions of Catholic perception and action helps us to re-think the nature of early modern English Catholicism. Contents Acknowledgements ……………………………………………………………………….. i. List of Figures………………………………………………………………………………iv. Introduction………………………………………………………………………………… 1 1: Devotional Eschatology ………………………………………………………………....18 2: The True Church versus the False Church……………………………………………….50 3: The Identification of Antichrist…………………………………………………………..89 4: Elizabeth I as Jezebel…………………………………………………………………….123 5: Prophecy, Plots and Eschatology……………………………………………………….. 161 6: Eschatology and Militant Passivity……………………………………………………… 195 Conclusion…………………………………………………………………………………. 233 Bibliography……………………………………………………………………………...... 241 i Acknowledgements It is difficult to express in a couple of pages my appreciation to everyone who has helped me, both academically and emotionally, in completing this thesis. As is always the case, there are far too many to mention, but you know who you are. Foremost, I would like to take this opportunity to thank my supervisor Alex Walsham whose wisdom, support and advice has been invaluable. No amount of ‘thank you’ can really do justice to the time and effort she has given and her relentless belief that I could produce this. As a supervisor she has gone beyond what can reasonably be expected and has read countless drafts and patiently attempted to teach me correct grammar while stoically highlighting superfluous commas and capitals. The enthusiasm and interest Alex has for all of her PhD students’ work creates a supportive academic atmosphere where we all feel valued and can flourish. I would also like to thank Alex for giving her blessing to my now husband for him to ask me to marry him, ‘as long as it didn’t interfere with the PhD’, and her unrivalled oratory skills at my wedding. Generous funding from the History faculty has allowed me to pursue this project and I am particularly thankful for the Lightfoot fund, Archbishop Cranmer fund, and Members fund. I would like to thank the Cambridge History Faculty, staff and other students for creating such an inspiring work environment. Often the chance conversation over coffee could lead to new directions or approaches. The same is true for conferences and, although being a bit star struck at my first one, I have found early modern historians to be incredibly friendly and generous with their time and knowledge. I am indebted to Tom Freeman for his kindness, advice and time. Tom is an approachable and friendly academic and heroically translated Nicholas Sanders’s Dialogi Sex for me from Latin, as well as taking me on my first paternoster lift. John Morrill is always generous with his time and his postcards have all ways cheered me up. I cannot thank Liesbeth Corens enough for her support, guidance and friendship. I will all ways look up to her and Liesbeth’s simplified submission checklist provided a light at the end of the tunnel. I would like to thank Francis Young for his encouragement and tips and it was wonderful to talk to someone with a shared excitement over early modern Catholics and the supernatural. I am grateful to Earle Havens for bringing Peter Mowle’s commonplace book to my attention, that conversation at a conference changed my thesis. I am grateful to Ariel Hessayon who started my interest in the topic of eschatology in 2009 and encouraged me to ii apply to Cambridge and continue my research. I wouldn’t have even began this if it wasn’t for him. My College, Sidney Sussex, has been a true home and family over the past few years. It has been a privilege to be part of the community of Sidney. From the porters giving life advice and teaching me how to fix the extractor fan to the friendliness of the fellows. I am thankful to Andy Neely in particular for our long chats. The friends I have made have been an exceptional source of fun and support, in particular, Kelly Accetta, Chris Crowe, Adam Solomon, Damon Civin, Meline Joaris, Sebastian Gibson and Philip Hitchings. These past few years really wouldn’t have been the same without you. I would like to thank Headway Cambridgeshire who came to my rescue when I felt truly overwhelmed and put in place practical help to enable me to achieve my goals. Headway have shown me that it is o.k. to let people know about my brain injury and their ‘can do’ attitude has been infectious in the final year of this project. I would further like to thank everyone at Cambridge University Disability Resource Centre for their assistance and understanding, without which this thesis may not have been completed. I would like to thank my husband, Stephen Casey, for his unwavering support throughout this project and ability to make me laugh even in the most stressful of situations. He has believed in me when I didn’t believe in myself and his ability to interpret whether it was wine or coffee that was needed has enhanced this research. I cannot find the correct words to express my gratitude to my Mum and Dad for their love, support and encouragement throughout my studies. My mum’s ability to solve all problems with love and my Dad’s sound advice and say it how it is attitude have allowed me to navigate this long path. I am grateful to my sister for always being proud of me and being a source of much needed fun. I feel incredibly lucky to have married into such a kind, supportive and fun family. My mother-in-law, Anne Casey, has been so wonderful and loving while my father- in-Law, Johnny Casey, may ‘slag me’ but he is an absolute blast. I would like to thank my brother-in-law, Aidan Casey, for welcoming me into the family, collecting us from the airport on too many occasions to count, his sense of humour and competitive edge.1 I would like to thank my brother-in-law Sean Casey for introducing me to a subculture I had no idea existed, including Minecraft and Skylanders, and his permanent positivity and love. Although the whole of the Casey and Hall families have 1 For you Aidan, pictures are included. iii been awesome I would like to specifically thank Cathy and Tom for their incredible kindness and company.

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