AQA
A-level
HISTORY
7042/1D
Component 1D Stuart Britain and the Crisis of Monarchy,
1603–1702
Version: 1.0 Final
,A-level
HISTORY
Component 1D Stuart Britain and the Crisis of Monarchy, 1603–1702
Wednesday 24 May 2023 Morning Time allowed: 2 hours 30 minutes
Materials
For this paper you must have:
• an AQA 16-page answer book.
Instructions
• Use black ink or black ball-point pen.
• Write the information required on the front of your answer book. The Paper Reference is
7042/1D.
• Answer three questions.
In Section A answer Question 01.
In Section B answer two questions.
Information
• The marks for questions are shown in brackets.
• The maximum mark for this paper is 80.
• You will be marked on your ability to:
– use good English
– organise information clearly
– use specialist vocabulary where appropriate.
Advice
• You are advised to spend about:
– 1 hour on Question 01 from Section A
– 45 minutes on each of the two questions answered from Section B.
IB/M/Jun23/E10 7042/1D
, 2
Section A
Answer Question 01.
Extract A
In 1625 the religious anxieties of James I’s subjects ran high. This was not the fault of
his domestic religious policies but the impact of the religious aspects of his foreign
affairs. Charles I’s approach to the power of the bishops made tensions worse. James
had supported the privileges of the clergy, but Charles so promoted the status of bishops
that the Church became wealthier and more prominent, relying on the support of Charles’ 5
prerogative powers. Rather than a change from James’ approach, an intensification of
what had gone before gathered momentum through the 1630s. It was not Arminian
theology but the increasing power of the bishops and Charles’ prerogative that caused
concern. As a result, Protestant perceptions of religious policy moved, in the years 1625
to 1645, from frustration to suspicion and then to simmering anger. By the late 1630s 10
there was a widespread belief in a ‘popish plot’, and trials, petitions and angry debates
brought a bitter war in the 1640s.
Adapted from J McCafferty, The Churches and the Peoples of the Three Kingdoms, 2000
Extract B
The Laudian vision of the Church that came to dominate from 1625 to the early 1640s
increasingly differed from the Church of James I. Despite the long-standing protestant
hostility to idolatry, Laud aimed to restore visual symbols – stained glass, an altar at
which worshippers would kneel. He sought through the ‘beauty of holiness’ to develop
reverence, and through his insistence on a shared parish worship to build community 5
spirit in the parishes. But he could not do this without political cost. His programme was
enforced not only through determined visitations of the dioceses by the two busy
archbishops and their officials, but also by some well-publicised legal actions in the
1630s. But coercion had its limits. The ‘beauty of holiness’ cost money, and money
demanded for alterations that many churchwardens saw as idolatrous and popish was 10
not easily collected. Laud’s programme thus divided communities and came under
challenge, especially by Puritans in the 1630s until they destroyed it in the years 1640 to
1645.
Adapted from D Hirst, England in Conflict 1603–1660, 1999
IB/M/Jun23/7042/1D
A-level
HISTORY
7042/1D
Component 1D Stuart Britain and the Crisis of Monarchy,
1603–1702
Version: 1.0 Final
,A-level
HISTORY
Component 1D Stuart Britain and the Crisis of Monarchy, 1603–1702
Wednesday 24 May 2023 Morning Time allowed: 2 hours 30 minutes
Materials
For this paper you must have:
• an AQA 16-page answer book.
Instructions
• Use black ink or black ball-point pen.
• Write the information required on the front of your answer book. The Paper Reference is
7042/1D.
• Answer three questions.
In Section A answer Question 01.
In Section B answer two questions.
Information
• The marks for questions are shown in brackets.
• The maximum mark for this paper is 80.
• You will be marked on your ability to:
– use good English
– organise information clearly
– use specialist vocabulary where appropriate.
Advice
• You are advised to spend about:
– 1 hour on Question 01 from Section A
– 45 minutes on each of the two questions answered from Section B.
IB/M/Jun23/E10 7042/1D
, 2
Section A
Answer Question 01.
Extract A
In 1625 the religious anxieties of James I’s subjects ran high. This was not the fault of
his domestic religious policies but the impact of the religious aspects of his foreign
affairs. Charles I’s approach to the power of the bishops made tensions worse. James
had supported the privileges of the clergy, but Charles so promoted the status of bishops
that the Church became wealthier and more prominent, relying on the support of Charles’ 5
prerogative powers. Rather than a change from James’ approach, an intensification of
what had gone before gathered momentum through the 1630s. It was not Arminian
theology but the increasing power of the bishops and Charles’ prerogative that caused
concern. As a result, Protestant perceptions of religious policy moved, in the years 1625
to 1645, from frustration to suspicion and then to simmering anger. By the late 1630s 10
there was a widespread belief in a ‘popish plot’, and trials, petitions and angry debates
brought a bitter war in the 1640s.
Adapted from J McCafferty, The Churches and the Peoples of the Three Kingdoms, 2000
Extract B
The Laudian vision of the Church that came to dominate from 1625 to the early 1640s
increasingly differed from the Church of James I. Despite the long-standing protestant
hostility to idolatry, Laud aimed to restore visual symbols – stained glass, an altar at
which worshippers would kneel. He sought through the ‘beauty of holiness’ to develop
reverence, and through his insistence on a shared parish worship to build community 5
spirit in the parishes. But he could not do this without political cost. His programme was
enforced not only through determined visitations of the dioceses by the two busy
archbishops and their officials, but also by some well-publicised legal actions in the
1630s. But coercion had its limits. The ‘beauty of holiness’ cost money, and money
demanded for alterations that many churchwardens saw as idolatrous and popish was 10
not easily collected. Laud’s programme thus divided communities and came under
challenge, especially by Puritans in the 1630s until they destroyed it in the years 1640 to
1645.
Adapted from D Hirst, England in Conflict 1603–1660, 1999
IB/M/Jun23/7042/1D
