harlot; and they asserted, that among all the rabble of the clergy--such is their expression--there was not one lawful minister; but that they were all of them thieves and murderers; yea, rebels and traitors to civil authority, and therefore unworthy to be suffered in any reformed commonwealth.[**] The parliament seem to have been actuated by the same spirit of rage and persecution. After ratifying a confession of faith agreeable to the new doctrines, they passed a statute against the mass, and not only abolished it in all the churches, but enacted, that whoever any where either officiated in it, or was present at it, should be chastised, for the first offence, with confiscation of goods and corporal punishment, at the discretion of the magistrate; for the second, with banishment; and for the third, with loss of life.[***] *** Knox, p. 254.
A law was also voted for abolishing the papal jurisdiction in Scotland: the Presbyterian form of discipline was settled, leaving only at first some shadow of authority to certain ecclesiastics, whom they called superintendents. The prelates of the ancient faith appeared, in order to complain of great injustice committed on them by the invasion of their property, but the parliament took no notice of them; till at last these ecclesiastics, tired with fruitless attendance, departed the town. They were then cited to appear; and as nobody presented himself, it was voted by the parliament, that the ecclesiastics were entirely satisfied, and found no reason of complaint.
Sir James Sandilands, prior of St. John, was sent over to France to obtain the ratification of these acts; but was very ill received by Mary, who denied the validity of a parliament summoned without the royal consent; and she refused her sanction to those statutes. But the Protestants gave themselves little concern about their queen’s refusal.
They immediately put the statutes in execution; they abolished the mass; they settled their ministers; they committed every where furious devastations on the monasteries, and even on the churches, which they thought profaned by idolatry; and deeming the property of the clergy lawful prize, they took possession, without ceremony, of the far greater part of the ecclesiastical revenues. Their new preachers, who had authority sufficient to incite them to war and insurrection, could not restrain their rapacity; and fanaticism concurring with avarice, an incurable wound was given to the papal authority in that country. The Protestant nobility and gentry, united by the consciousness of such unpardonable guilt, alarmed for their new possessions, well acquainted with the imperious character of the house of Guise, saw no safety for themselves but in the protection of England; and they despatched Morton, Glencarne, and Lidington, to express their sincere gratitude to the queen for her past favors, and represent to her the necessity of continuing them.
Elizabeth, on her part, had equal reason to maintain a union with the Scottish Protestants; and soon found that the house of Guise, notwithstanding their former disappointments, had not laid aside the design of contesting her title, and subverting her authority. Francis and Mary, whose counsels were wholly directed by them, refused to ratify the treaty of Edinburgh and showed no disposition to give her any satisfaction for that mortal affront which they had put upon her, by their openly assuming the title and arms of England. She was sensible of the danger attending such pretensions; and it was with pleasure she heard of the violent factions which prevailed in the French government, and of the opposition which had arisen against the measures of the duke of Guise. That ambitious prince, supported by his four brothers, the cardinal of Lorraine, the duke of Aumale, the marquis of Elbeuf, and the grand prior, men no less ambitious than himself, had engrossed all the authority of the crown; and as he was possessed of every quality which could command the esteem or seduce the affections of men, there appeared no end of his acquisitions and pretensions. The constable, Montmorency, who had long balanced his credit, was deprived of all power: the princes of the blood, the king of Navarre, and his brother, the prince of Condé, were entirely excluded from offices and favor: the queen mother herself, Catharine de Medicis, found her influence every day declining; and as Francis, a young prince, infirm both in mind and body, was wholly governed by his consort, who knew no law but the pleasure of her uncles, men despaired of ever obtaining freedom from the dominion of that aspiring family. It was the contests of religion which first inspired the French with courage openly to oppose their unlimited authority.
The theological disputes, first started in the north of Germany, next in Switzerland, countries at that time wholly illiterate, had long ago penetrated into France; and as they were assisted by the general discontent against the court and church of Rome, and by the zealous spirit of the age, the proselytes to the new religion were secretly increasing in every province. Henry II., in imitation of his father, Francis, had opposed the progress of the reformers; and though a prince addicted to pleasure and society, he was transported by a vehemence, as well as bigotry, which had little place in the conduct of his predecessor. Rigorous punishments had been inflicted on the most eminent of the Protestant party; and a point of honor seemed to have arisen, whether the one sect could exercise, or the other suffer, most barbarity. The death of Henry put some stop to the persecutions; and the people, who had admired the constancy of the new preachers, now heard with favor their doctrines and arguments. But the cardinal of Lorraine, as well as his brothers, who were possessed of the legal authority, thought it their interest to support the established religion; and when they revived the execution of the penal statutes, they necessarily drove the malecontent princes and nobles to embrace the protection of the new religion. The king of Navarre, a man of mild dispositions, but of a weak character, and the prince of Condé, who possessed many great qualities, having declared themselves in favor of the Protestants, that sect acquired new force from their countenance; and the admiral, Coligny, with his brother Andelot, no longer scrupled to make open profession of their communion. The integrity of the admiral, who was believed sincere in his attachment to the new doctrine, and his great reputation both for valor and conduct, for the arts of peace as well as of war brought credit to the reformers; and after a frustrated attempt of the malecontents to seize the king’s person at Amboise of which Elizabeth had probably some intelligence,[*] every place was full of distraction, and matters hastened to an open rupture between the parties. But the house of Guise, though these factions had obliged them to remit their efforts in Scotland, and had been one chief cause of Elizabeth’s success, were determined not to relinquish their authority in France, or yield to the violence of their enemies. They found an opportunity of seizing the king of Navarre and the prince of Condé; they threw the former into prison; they obtained a sentence of death against the latter; and they were proceeding to put the sentence in execution, when the king’s sudden death saved the noble prisoner, and interrupted the prosperity of the duke of Guise. The queen mother was appointed regent to her son Charles IX., now in his minority: the king of Navarre was named lieutenant-general of the kingdom: the sentence against Condé was annulled: the constable was recalled to court: and the family of Guise, though they still enjoyed great offices and great power, found a counterpoise to their authority.
* Forbes, vol. i. p. 214. Throgmorton, about this time, unwilling to intrust to letters the great secrets committed to him, obtained leave, under some pretext, to come over to London.
{1561.} Elizabeth was determined to make advantage of these events against the queen of Scots, whom she still regarded as a dangerous rival. She saw herself freed from the perils attending a union of Scotland with France, and from the pretensions of so powerful a prince as Francis; but she considered, at the same time, that the English Catholics, who were numerous, and who were generally prejudiced in favor of Mary’s title, would now adhere to that princess with more zealous attachment, when they saw that her succession no longer endangered the liberties of the kingdom, and was rather attended with the advantage of effecting an entire union with Scotland. She gave orders, therefore, to her ambassador, Throgmorton, a vigilant and able minister, to renew his applications to the queen of Scots, and to require her ratification of the treaty of Edinburgh. But though Mary had desisted, after her husband’s death, from bearing the arms and title of Queen of England, she still declined gratifying Elizabeth in this momentous article; and being swayed by the ambitious suggestions of her uncles, she refused to make any formal renunciation of her pretensions.
Meanwhile the queen mother of France, who imputed to Mary all the mortifications which she had met with during Francis’s lifetime, took care to retaliate on her by like injuries; and the queen of Scots, finding her abode in France disagreeable, began to think of returning to her native country. Lord James, who had been sent in deputation from the states to invite her over, seconded these intentions; and she applied to Elizabeth, by D’Oisel, for a safe-conduct, in case she should be obliged to pass through England;[*] but she received for answer, that, till she had given satisfaction, by ratifying the treaty of Edinburgh, she could expect no favor from a person whom she had so much injured.
This denial excited her indignation; and she made no scruple of expressing her sentiments to Throgmorton, when he reiterated his applications to gratify his mistress in a demand which he represented as so reasonable. Having cleared the room of her attendants, she said to him, “How weak I may prove, or how far a woman’s frailty may transport me, I cannot tell: however, I am resolved not to have so many witnesses of my infirmity as your mistress had at her audience of my ambassador D’Oisel. There is nothing disturbs me so much, as the having asked, with so much impunity, a favor which it was of no consequence for me to obtain. I can, with God’s leave, return to my own country without _her_ leave; as I came to France, in spite of all the opposition of her brother, King Edward: neither do I want friends both able and willing to conduct me home, as they have brought me hither; though I was desirous rather to make an experiment of your mistress’s friendship, than of the assistance of any other person. I have often heard you say, that a good correspondence between her and myself would conduce much to the security and happiness of both our kingdoms: were she well convinced of this truth, she would hardly have denied me so small a request. But perhaps she bears a better inclination to my rebellious subjects than to me, their sovereign, her equal in royal dignity, her near relation, and the undoubted heir of her kingdoms. Besides her friendship, I ask nothing at her hands: I neither trouble her, nor concern myself in the affairs of her state: not that I am ignorant, that there are now in England a great many malecontents, who are no friends to the present establishment. She is pleased to upbraid me as a person little experienced in the world: I freely own it; but age will cure that defect. However, I am already old enough to acquit myself honestly and courteously to my friends and relations, and to encourage no reports of your mistress which would misbecome a queen and her kinswoman. I would also say, by her leave, that I am a queen as well as she, and not altogether friendless: and, perhaps, I have as great a soul too; so that methinks we should be upon a level in our treatment of each other. As soon as I have consulted the states of my kingdom, I shall be ready to give her a seasonable answer; and I am the more intent on my journey, in order to make the quicker despatch in this affair. But she, it seems, intends to stop my journey; so that either she will not let me give her satisfaction, or is resolved not to be satisfied; perhaps on purpose to keep up the disagreement between us. She has often reproached me with my being young; and I must be very young indeed, and as ill advised, to treat of matters of such great concern and importance without the advice of my parliament. I have not been wanting in all friendly offices to her; but she disbelieves or overlooks them. I could heartily wish that I were as nearly allied to her in affection as in blood; for that indeed would be a most valuable alliance.”[*] Such a spirited reply, notwithstanding the obliging terms interspersed in it, was but ill fitted to conciliate friendship between these rival princesses, or cure those mutual jealousies which had already taken place. Elizabeth equipped a fleet on pretence of pursuing pirates, but probably with an intention of intercepting the queen of Scots in her return homewards. Mary embarked at Calais; and passing the English fleet in a fog, arrived safely at Leith, attended by her three uncles, the duke of Aumale, the grand prior, and the marquis of Elbeuf, together with the marquis of Damville and other French courtiers. This change of abode and situation was very little agreeable to that princess. Besides her natural prepossessions in favor of a country in which she had been educated from her earliest infancy, and where she had borne so high a rank, she could not forbear both regretting the society of that people, so celebrated for their humane disposition and their respectful attachment to their sovereign, and reflecting on the disparity of the scene which lay before her. It is said, that after she was embarked at Calais, she kept her eyes fixed on the coast of France, and never turned them from that beloved object till darkness fell, and intercepted it from her view. She then ordered a couch to be spread for her in the open air; and charged the pilot, that, if in the morning the land were still in sight, he should awake her, and afford her one parting view of that country in which all her affections were centred. The weather proved calm, so that the ship made little way in the night-time; and Mary had once more an opportunity of seeing the French coast. She sat up on her couch, and still looking towards the land, often repeated these words: “Farewell, France, farewell, I shall never see thee more.”[*] The first aspect, however, of things in Scotland was more favorable, if not to her pleasure and happiness, at least to her repose and security, than she had reason to apprehend. No sooner did the French galleys appear off Leith, than people of all ranks, who had long expected their arrival, flocked towards the shore with an earnest impatience to behold and receive their young sovereign. Some were led by duty, some by interest, some by curiosity; and all combined to express their attachment to her, and to insinuate themselves into her confidence on the commencement of her administration. She had now reached her nineteenth year; and the bloom of her youth and amiable beauty of her person were further recommended by the affability of her address, the politeness of her manners, and the elegance of her genius. Well accomplished in all the superficial but engaging graces of a court, she afforded, when better known, still more promising indications of her character; and men prognosticated both humanity from her soft and obliging deportment, and penetration from her taste in all the refined arts of music, eloquence, and poetry.[**] And as the Scots had long been deprived of the presence of their sovereign, whom they once despaired ever more to behold among them, her arrival seemed to give universal satisfaction; and nothing appeared about the court but symptoms of affection, joy, and festivity.
The first measures which Mary embraced confirmed all the prepossessions entertained in her favor. She followed the advice given her in France by D’Oisel and the bishop of Amiens, as well as her uncles; and she bestowed her confidence entirely on the leaders of the reformed party, who had greatest influence over the people, and who, she found, were alone able to support her government. Her brother, Lord James, whom she soon after created earl of Murray, obtained the chief authority; and after him Lidington, secretary of state, a man of great sagacity, had a principal share in her confidence. By the vigor of these men’s measures, she endeavored to establish order and justice in a country divided by public factions and private feuds; and that fierce, intractable people, unacquainted with laws and obedience, seemed, for a time, to submit peaceably to her gentle and prudent administration.
But there was one circumstance which blasted all these promising appearances, and bereaved Mary of that general favor which her agreeable manners and judicious deportment gave her just reason to expect. She was still a Papist, and though she published, soon after her arrival, a proclamation enjoining every one to submit to the established religion, the preachers and their adherents could neither be reconciled to a person polluted with so great an abomination, nor lay aside their jealousies of her future conduct. It was with great difficulty she could obtain permission for saying mass in her own chapel; and had not the people apprehended, that if she had here met with a refusal, she would instantly have returned to France, the zealots never would have granted her even that small indulgence. The cry was, “Shall we suffer that idol to be again erected within the realm?” It was asserted in the pulpit, that one mass was more terrible than ten thousand armed men landed to invade the kingdom:[*] Lord Lindesey, and the gentlemen of Fife, exclaimed, “that the idolater should die the death;” such was their expression. One that carried tapers for the ceremony of that worship was attacked and insulted in the court of the palace. And if Lord James and some popular leaders had not interposed, the most dangerous uproar was justly apprehended from the ungoverned fury of the multitude.[**] * Knox, p. 287.
The usual prayers in the churches were to this purpose: that God would turn the queen’s heart, which was obstinate against him and his truth; or if his holy will be otherwise, that he would strengthen the hearts and hands of the elect, stoutly to oppose the rage of all tyrants.[*] Nay, it was openly called in question, whether that princess, being an idolatress, was entitled to any authority, even in civil matters.[**] The helpless queen was every moment exposed to contumely, which she bore with benignity and patience. Soon after her arrival, she dined in the Castle of Edinburgh; and it was there contrived, that a boy, six years of age, should be let down from the roof, and should present her with a Bible, a Psalter, and the keys of the castle. Lest she should be at a loss to understand this insult on her as a Papist, all the decorations expressed the burning of Corah, Dathan, and Abiram, and other punishments inflicted by God upon idolatry.[***] The town council of Edinburgh had the assurance, from their own authority, to issue a proclamation banishing from their district “all the wicked rabble of Antichrist the pope, such as priests, monks, friars, together with adulterers and fornicators.”[****] And because the privy council suspended the magistrates for their insolence, the passionate historians[v] of that age have inferred that the queen was engaged, by a sympathy of manners, to take adulterers and fornicators under her protection. It appears probable, that the magistrates were afterwards reinstated in their office, and that their proclamation was confirmed.[v*] * Keith, p. 179.
** Keith, p. 202.
*** Keith, p. 189.
*** Keith, p. 192.
v Knox, p. 292. Buchan. lib. xvii. c. 20. Haynes, vol. i.
p. 372.
v* Keith, p. 202.
But all the insolence of the people was inconsiderable in comparison of that which was exercised by the clergy and the preachers, who took a pride in vilifying, even to her face, this amiable princess. The assembly of the church framed an address, in which, after telling her that her mass was a bastard service of God, the fountain of all impiety, and the source of every evil which abounded in the realm, they expressed their hopes, that she would ere this time have preferred truth to her own preconceived opinion, and have renounced her religion, which, they assured her, was nothing but abomination and vanity. They said, that the present abuses of government were so enormous, that if a speedy remedy were not provided, God would not fail in his anger to strike the head and the tail, the disobedient prince and sinful people. They required, that severe punishment should be inflicted on adulterers and fornicators. And they concluded with demanding for themselves some addition both of power and property.[*] The ringleader in all these insults on majesty was John Knox; who possessed an uncontrolled authority in the church and even in the civil affairs of the nation, and who triumphed in the contumelious usage of his sovereign. His usual appellation for the queen was Jezebel; and though she endeavored by the most gracious condescension to win his favor, all her insinuations could gain nothing on his obdurate heart.
She promised him access to her whenever he demanded it; and she even desired him, if he found her blamable in any thing, to reprehend her freely in private, rather than vilify her in the pulpit before the whole people: but he plainly told her, that he had a public ministry intrusted to him; that if she would come to church, she should there hear the gospel of truth, and that it was not his business to apply to every individual, nor had he leisure for that occupation.[**] The political principles of the man, which he communicated to his brethren, were as full of sedition, as his theological were of rage and bigotry. Though he once condescended so far as to tell the queen that he would submit to her, in the same manner as Paul did to Nero,[***] he remained not long in this dutiful strain. He said to her, that “Samuel feared not to slay Agag the fat and delicate king of Amalek, whom King Saul had saved; neither spared Elias Jezebel’s false prophets, and Baal’s priests, though King Ahab was present. Phineas,” added he, “was no magistrate; yet feared he not to strike Cosbi and Zimri in the very act of filthy fornication. And so, madam, your grace may see that others than chief magistrates may lawfully inflict punishment on such crimes as are condemned by the law of God.”[****] Knox had formerly, during the reign of Mary of England, written a book against female succession to the crown: the title of it is, “The first blast of the trumpet against the monstrous regimen of women.” He was too proud either to recant the tenets of this book, or even to apologize for them; and his conduct showed that he thought no more civility than loyalty due to any of the female sex.
** Knox, p. 310.
*** Knox, p. 288.
**** Knox, p. 326.
The whole life of Mary was, from the demeanor of these men, filled with bitterness and sorrow. This rustic apostle scruples not, in his history, to inform us, that he once treated her with such severity, that she lost all command of temper, and dissolved in tears before him: yet so far from being moved with youth, and beauty, and royal dignity reduced to that condition, he persevered in his insolent reproofs; and when he relates this incident, he discovers a visible pride and satisfaction in his own conduct.[*] The pulpits had become mere scenes of railing against the vices of the court; among which were always noted as the principal, feasting, finery, dancing, balls, and whoredom, their necessary attendant.[**] Some ornaments, which the ladies at that time wore upon their petticoats, excited mightily the indignation of the preachers; and they affirmed, that such vanity would provoke God’s vengeance not only against these foolish women, but against the whole realm.[***] Mary, whose age, condition, and education, invited her to liberty and cheerfulness, was curbed in all amusements by the absurd severity of these reformers; and she found every moment reason to regret her leaving that country, from whose manners she had in her early youth received the first impressions.[****] Her two uncles, the duke of Aumale and the grand prior, with the other French nobility, soon took leave of her: the marquis of Elbeuf remained some time longer; but after his departure, she was left to the society of her own subjects; men unacquainted with the pleasures of conversation, ignorant of arts and civility, and corrupted, beyond their usual rusticity, by a dismal fanaticism, which rendered them incapable of all humanity or improvement. Though Mary had made no attempt to restore the ancient religion, her Popery was a sufficient crime: though her behavior was hitherto irreproachable, and her manners sweet and engaging, her gayety and ease were interpreted as signs of dissolute vanity. And to the harsh and preposterous usage which this princess met with may, in part, be ascribed those errors of her subsequent conduct which seemed so little of a piece with the general tenor of her character.
** Knox, p. 322.
*** Knox, p. 330.
**** Knox, p. 294 There happened to the marquis of Elbeuf, before his departure, an adventure which, though frivolous, might enable him to give Mary’s friends in France a melancholy idea of her situation. This nobleman, with the earl of Bothwell and some other young courtiers, had been engaged, after a debauch, to pay a visit to a woman called Alison Craig, who was known to be liberal of her favors; and because they were denied admittance, they broke the windows, thrust open the door, and committed some disorders in searching for the damsel. It happened that the assembly of the church was sitting at that time, and they immediately took the matter under their cognizance. In conjunction with several of the nobility, they presented an address to the queen, which was introduced with this awful prelude: “To the queen’s majesty, and to her secret and great council, her grace’s faithful and obedient subjects, the professors of Christ Jesus’s holy evangil, wish the spirit of righteous judgment.” The tenor of the petition was that the fear of God, the duty which they owed her grace, and the terrible threatenings denounced by God against every city or country where horrible crimes were openly committed, compelled them to demand the severe punishment of such as had done what in them lay to kindle the wrath of God against the whole realm; that the iniquity of which they complained was so heinous and so horrible that they should esteem themselves accomplices in it, if they had been engaged by worldly fear, or servile complaisance, to pass it over in silence, or bury it in oblivion: that as they owed her grace obedience, in the administration of justice, so were they entitled to require of her, in return, the sharp and condign punishment of this enormity, which, they repeated it, might draw down the vengeance of God on the whole kingdom: and that they maintained it to be her duty to lay aside all private affections towards the actors in so heinous a crime, and so enormous a villany, and without delay bring them to a trial, and inflict the severest penalty upon them. The queen gave a gracious reception to his peremptory address, but because she probably thought that breaking the windows of a brothel merited not such severe reprehension, she only replied, that her uncle was a stranger, and that he was attended by a young company; but she would put such order to him and to all others that her subjects should henceforth have no reason to complain. Her passing over this incident so slightly was the source of great discontent, and was regarded as a proof of the most profligate manners.[*] It is not to be omitted, that Alison Craig, the cause of all the uproar was known to entertain a commerce with the earl of Arran, who, on account of his great zeal for the reformation, was, without scruple, indulged in that enormity.[*] Some of the populace of Edinburgh broke into the queen’s chapel during her absence, and committed outrages; for which two of them were indicted, and it was intended to bring them to a trial. Knox wrote circular letters to the most considerable zealots of the party, and charged them to appear in town and protect their brethren. The holy sacraments, he there said, are abused by profane Papists; the mass has been said; and in worshipping that idol, the priests have omitted no ceremony, not even the conjuring of their accursed water, that had ever been practised in the time of the greatest blindness. These violent measures for opposing justice were little short of rebellion; and Knox was summoned before the council to answer for his offence. The courage of the man was equal to his insolence. He scrupled not to tell the queen that the pestilent Papists who had inflamed her against these holy men were the sons of the devil; and must therefore obey the directions of their father, who had been a liar and a manslayer from the beginning.
The matter ended with the full acquittal of Knox.[**] Randolph, the English ambassador in Scotland, had reason to write to Cecil, speaking of the Scottish nation, “I think marvellously of the wisdom of God, that gave this unruly, inconstant, and cumbersome people no more power nor substance; for they would otherwise run wild.”[***] * Knox.
*** Keith, p. 202.
We have related these incidents at greater length than the necessity of our subject may seem to require; but even trivial circumstances, which show the manners of the age, are often more instructive, as well as entertaining, than the great transactions of wars and negotiations, which are nearly similar in all periods and in all countries of the world.
The reformed clergy in Scotland had at that time a very natural reason for their ill humor; namely, the poverty, or rather beggary, to which they were reduced. The nobility and gentry had at first laid their hands on all the property of the regular clergy, without making any provision for the friars and nuns, whom they turned out of their possessions.
The secular clergy of the Catholic communion, though they lost all ecclesiastical jurisdiction, still held some of the temporalities of their benefices; and either became laymen themselves and converted them into private property, or made conveyance of them at low prices to the nobility, who thus enriched themselves by the plunder of the church. The new teachers had hitherto subsisted chiefly by the voluntary oblations of the faithful; and in a poor country, divided in religious sentiments, this establishment was regarded as very scanty and very precarious.
Repeated applications were made for a legal settlement to the preachers; and though almost every thing in the kingdom was governed by their zeal and caprice, it was with difficulty that their request was at last complied with. The fanatical spirit which they indulged, and their industry in decrying the principles and practices of the Romish communion, which placed such merit in enriching the clergy, proved now a very sensible obstacle to their acquisitions. The convention, however, passed a vote,[*] by which they divided all the ecclesiastical benefices into twenty-one shares: they assigned fourteen to the ancient possessors: of the remaining seven they granted three to the crown; and if that were found to answer the public expenses, they bestowed the overplus on the reformed ministers. The queen was empowered to levy all the seven; and it was ordained that she should afterwards pay to the clergy what should be judged to suffice for their maintenance. The necessities of the crown, the rapacity of the courtiers, and the small affection which Mary bore to the Protestant ecclesiastics, rendered their revenues contemptible as well as uncertain; and the preachers, finding that they could not rival the gentry, or even the middling rank of men, in opulence and plenty, were necessitated to betake themselves to other expedients for supporting their authority. They affected a furious zeal for religion, morose manners, a vulgar and familiar, yet mysterious cant; and though the liberality of subsequent princes put them afterwards on a better footing with regard to revenue, and thereby corrected in some degree those bad habits, it must be confessed that, while many other advantages attend Presbyterian government, these inconveniences are not easily separated from the genius of that ecclesiastical polity.
The queen of Scots, destitute of all force, possessing a narrow revenue, surrounded with a factious, turbulent nobility, a bigoted people, and insolent ecclesiastics, soon found that her only expedient for maintaining tranquillity was to preserve a good correspondence with Elizabeth,[*] who, by former connections and services, had acquired such authority over all these ranks of men.
* Jebb, vol. ii. p. 456.
Soon after her arrival in Scotland, Secretary Lidington was sent to London, in order to pay her compliments to the queen, and express her desire of friendship and a good correspondence; and he received a commission from her, as well as from the nobility of Scotland, to demand, as a means of cementing this friendship, that Mary should, by act of parliament or by proclamation, (for the difference between these securities was not then deemed very considerable,) be declared successor to the crown. No request could be more unreasonable, or made at a more improper juncture. The queen replied, that Mary had once discovered her intention not to wait for the succession, but had openly, without ceremony or reserve, assumed the title of Queen of England, and had pretended a superior right to her throne and kingdom: that though her ambassadors and those of her husband, the French king, had signed a treaty, in which they renounced that claim, and promised satisfaction for so great an indignity, she was so intoxicated with this imaginary right, that she had rejected the most earnest solicitations, and even, as some endeavored to persuade her, had incurred some danger, in