Life of Mary Queen of Scots, Volume 1 (of 2)

CHAPTER VIII.

JOHN KNOX, THE REFORMERS, AND THE TURBULENT NOBLES

Mary had been only a few days in Scotland when she was painfully reminded of the excited and dangerous state of feeling which then prevailed on the important subject of Religion. Her great and leading desire was to conciliate all parties, and to preserve, unbroken, the public peace. With this view she had issued proclamations, charging her subjects to conduct themselves quietly; and announcing her intention to make no alteration in the form of religion as existing in the country at her arrival. Notwithstanding these precautions, the first breach of civil order took place at the very Palace of Holyroodhouse. Mary had intimated her intention to attend the celebration of a solemn mass in her chapel, on Sunday the 24th of August, 1561, the first Sunday she spent in Scotland. The Reformers, as soon as they got the upper hand, had prohibited this service under severe penalties, and these principles of intolerance they were determined to maintain. Mary had not interfered with their mode of worship; but this was not enough; – they considered themselves called upon to interfere with hers. In anticipation of the mass, for which she had given orders, the godly, Knox tells us, met together and said, – “Shall that idol be suffered again to take place within this realm? It shall not.” They even repented that they had not pulled down the chapel itself at the time they had demolished most of the other religious houses; for the sparing of any place where idols were worshipped was, in their opinion, “the preserving the accursed thing.” When Sunday arrived, a crowd collected on the outside of the chapel; and Lord Lindsay, whose bigotry has been already mentioned, called out with fiery zeal, – “The idolatrous priests shall die the death, according to God’s law.” The Catholics were insulted as they entered the chapel, and the tumult increased so much, that they feared to commence the service. At length, the Lord James, whose superior discrimination taught him, that his party, by pushing things to this extremity, were doing their cause more harm than good, stationed himself at the door, and declared he would allow no evil-disposed person to enter. His influence with the godly was such, that they ventured not to proceed to violence against his will. He was a good deal blamed, however, by Knox for his conduct. When the service was concluded, Lord James’s two brothers were obliged to conduct the priests home, as a protection to them from the insults of the people; and in the afternoon, crowds collected in the neighbourhood of the palace, who, by their disloyal language and turbulent proceedings, signified to the Queen their disapprobation, that she had dared to worship her God in the manner which seemed to herself most consistent, both with the revealed and natural law. Many of Mary’s friends, who had accompanied her from France, were so disgusted with the whole of this scene, that they announced their intention of returning sooner than they might otherwise have done. “Would to God,” exclaims Knox, “that altogether, with the mass, they had taken good-night of the realm for ever!”

On the following Sunday, Knox took the opportunity of preaching, what Keith might have termed, another “thundering sermon” against idolatry. In this discourse he declared, that one mass was more fearful to him than ten thousand armed enemies would be, landed in any part of the realm on purpose to suppress the whole religion. No one will deny, that the earlier Reformers of this and all other countries would, naturally and properly, look upon Popish rites with far greater abhorrence than is done by the strictest Protestants of more modern times. Nor is it wonderful that the ablest men among them, (and John Knox was one of those), should have given way so far to the feelings of the age, as to be unable to draw the exact line of distinction between the improvements of the new gospel, and the imperfections of the old. The faith which they established, was of a purer, simpler, and better kind than that from which they were converted. Yet, making all these allowances, there does seem to have been something unnecessarily overbearing and illiberal in the spirit which animated Knox and some of his followers. When contrasted with the mildness of Mary at least, and even with the greater moderation observed in some of the other countries of Europe, where the Reformation was making no less rapid progress, the anti-Catholic ardor of the good people of Scotland must be allowed to have over-stepped considerably the just limits of Christian forbearance. It is useful also to observe the inconsistencies which still existed in the Reformed faith. Whilst the Catholic religion was reprobated, Catholic customs springing out of that religion do not seem to have called forth any censure. On the very day on which Knox preached the sermon already mentioned, a great civic banquet was given by the city of Edinburgh to Mary’s uncles, the Duke Danville, and other of her French friends; and, generally speaking, Sunday was, throughout the country, the favourite day for festivities of all kinds.

The mark of attention paid to her relations pleased Mary, but her pleasure was rendered imperfect, by perceiving how powerful and unlooked for an enemy both she and they had in John Knox. Aware of the liberal manner in which she had treated him and his party, she thought it hard that he should so unremittingly exert his influence to stir up men’s minds against her. That this influence was of no insignificant kind, is attested by very sufficient evidence. Knox was not a mere polemical churchman. His friends and admirers intrusted to him their temporal as well as spiritual interests. He was often selected as an umpire in civil disputes of importance; and persons whom the Town-council had determined to punish for disorderly conduct, were continually requesting his intercession in their behalf. When differences fell out even among the nobility, he was not uncommonly employed to adjust them. He was besides, at that time, the only established clergyman in Edinburgh who taught the Reformed doctrines. There was a minister in the Canongate, and another in the neighbouring parish of St Cuthberts, but Knox was the minister of Edinburgh. He preached in the church of St Giles, which was capable of holding three thousand persons. To this numerous audience he held forth twice every Sunday, and thrice on other days during the week. He was regular too in his attendance at the meetings of the Synod and the General Assembly, and was frequently commissioned to travel through the country to disseminate gospel truth. In 1563, but not till then, a colleague was appointed to him.

Animated by a sincere desire to soften if possible our Reformer’s austere temper, Mary requested that he might be brought into her presence two days after he had delivered his sermon against idolatry. Knox had no objection whatever to this interview. To have it granted him at all would show his friends the importance attached to his character and office; and from the manner in which he determined to carry himself through it, he hoped to strengthen his reputation for bold independence of sentiment, and undeviating adherence to his principles. This was so far well; but Knox unfortunately mingled rudeness with his courage, and stubbornness with his consistency.

Mary opened the conversation by expressing her surprise that he should have formed so very unfavourable an opinion of herself; and requested to know what could have induced him to commence his calumnies against her so far back as 1559, when he published his book upon the “monstrous government of women.”47 Knox answered, that learned men in all ages considered their judgments free, and that, if these judgments sometimes differed from the common judgment of mankind, they were not to blame. He then ventured to compare his “First Blast of the Trumpet” to Plato’s work “On the Commonwealth,” observing, with much self-complacency, that both these books contained many new sentiments. He added, that what he had written was directed most especially against Mary – “that wicked Jezabel of England.” The Queen, perceiving that this was a mere subterfuge, said, “Ye speak of women in general.” Knox confessed that he did so, but again went the length of assuring her, though the assurance seems to involve a contradiction, that he had said nothing “intended to trouble her estate.”

Satisfied with this concession, Mary proceeded to ask, why he could not teach the people a new religion without exciting them to hold in contempt the authority of their Sovereign? Knox found it necessary to answer this question in a somewhat round-about manner. “If all the seed of Abraham,” said he, “should have been of the religion of Pharaoh, what religion should there have been in the world? Or if all men, in the days of the Roman Emperors, should have been of the religion of the Roman Emperors, what religion should have been on the face of the earth? Daniel and his fellows were subject to Nebuchadnezzar and unto Darius, and yet they would not be of their religion.” “Yea,” replied Mary promptly, “but none of these men raised the sword against their princes.” “Yet you cannot deny that they resisted,” said Knox, refining a little too much; “for those who obey not the commandment given them, do in some sort resist.” “But yet,” said the Queen, perceiving the quibble, “they resisted not with the sword.” The Reformer felt that he had been driven into a corner, and determined to get out of it at whatever cost. “God, Madam,” said he, “had not given unto them the power and the means.” “Think ye,” asked Mary, “that subjects having the power may resist their princes?” “If princes exceed their bounds, Madam,” said Knox, evidently departing from the point, “no doubt they may be resisted even by power.” He proceeded to fortify this opinion with arguments of no very loyal kind; and Mary, overcome by a rudeness and presumption she had been little accustomed to, was for some time silent. Nay, Randolph, in one of his letters, affirms that he “knocked so hastily upon her heart that he made her weep.” At length she said, “I perceive then that my subjects shall obey you, and not me, and will do what they please, and not what I command; and so must I be subject to them, and not they to me.” Knox answered, that a subjection unto God and his Church was the greatest dignity that flesh could enjoy upon the face of the earth, for it would raise it to everlasting glory. “But you are not the Church that I will nourish,” said Mary; “I will defend the Church of Rome, for it is, I think, the true Church of God.” Knox’s coarse and discourteous answer shows that he was alike ignorant of the delicacy with which, in this argument, he should have treated a lady, and of the respect a queen was entitled to demand. “Your will, Madam,” said he, “is no reason; neither doth your thought make the Roman harlot to be the true and immaculate spouse of Jesus Christ. Wonder not, Madam, that I call Rome a harlot, for that Church is altogether polluted with all kinds of spiritual fornication, both in doctrine and manners.” Whilst this speech must have deeply wounded the feelings of Mary, a sincere Catholic as she was, it cannot entitle the Reformer to any praise on the score of its bravery and independence. Knox knew that the whole country would, in a few days, be full of his conference with the Queen. By yielding to her, he had nothing to gain; and, as his reputation was his dearest possession, he hoped to increase it by an unmanly display of his determined zeal. Mary, perceiving what sort of a man she had to deal with, soon afterwards broke off the conversation.48

On the same day that the Queen gave Knox this audience, she made her first public entry into Edinburgh. She rode up the Canongate and High Street, to the Castle, where a banquet had been prepared for her. She was greeted, as she passed along, with every mark of respect and loyalty; and pains had been taken to give to the whole procession, as striking and splendid an air as possible. The Town had issued proclamations, requiring the citizens to appear in their best attire, and advising the young men to assume a uniform, that they might make “the convoy before the court more triumphant.” When Mary left the castle after dinner, on her way back, a pageant which had been prepared was exhibited on the Castle Hill. The Reformers could not allow this opportunity to pass, without reminding her that she was now in a country where their authority was paramount. The greater part of this pageant, represented the terrible vengeance of God upon idolaters. It was even, at one time, intended to have had a priest burned in effigy; but the Earl of Huntly declared, he would not allow so gross an insult to be offered to his sovereign.

Soon after paying this compliment to the City of Edinburgh, Mary determined upon making a progress through the country, that she and her subjects might become better acquainted with each other. She made this progress upon horseback, accompanied by a pretty numerous train. There appears at the time to have been only one wheeled carriage in Scotland. It was a chariot, (as it is called in the treasurer’s books), probably of a rude enough construction, which Margaret of England brought with her when she married James IV. Mary, no doubt, knew that it would have been rather adventurous to have attempted travelling on the Scotch roads of that day in so frail and uncertain a vehicle. It is not, however, to be supposed, that a Queen such as Mary, with her Lords and Ladies well-mounted around her, could pass through her native country without being the object of universal admiration, even without the aid of so wonderful a piece of mechanism as a coach or a chariot. Her first stage was to the palace at Linlithgow. Here she remained a day or two, and then proceeded to Stirling. On the night of her arrival there, she made a very narrow escape. As she lay in bed asleep, a candle, that was burning beside her, set fire to the curtains; and had the light and heat not speedily awakened her, when she immediately exerted her usual presence of mind, she might have been burned to death. The populace said at the time, that this was the fulfilment of a very old prophecy, that a Queen should be burned at Stirling. It was only the bed, however, not the Queen that was burned, so that the prophet must have made a slight mistake. On the Sunday she spent at Stirling, the Lord James, finding perhaps, that his former apparent defence of the mass, had hurt his reputation among the Reformers, corrected the error by behaving with singular impropriety in the Royal chapel. He was assisted by the Lord Justice General, the Earl of Argyle, in conjunction with whom he seems to have come to actual blows with the priests. This affair was considered good sport by many. “But there were others,” says Randolph, alluding probably to Mary, “that shed a tear or two.” “It was reserved,” Chalmer’s remarks, “for the Prime Minister and the Justice General, to make a riot in the house which had been dedicated to the service of God, and to obstruct the service in the Queen’s presence.”49

Leaving Stirling, Mary spent a night at Lesly Castle, the seat of the Earl of Rothes, a Catholic nobleman. On the 16th of September she entered Perth. She was everywhere welcomed with much apparent satisfaction; but in the midst of their demonstrations of affection, her subjects always took care to remind her that they were Presbyterians, and that she was a Papist. In the very pious town of Perth, pageants greeted her arrival somewhat similar to those which had been exhibited to her on the Castle Hill at Edinburgh. Mary was not a little affected by observing this constant determination to wound her feelings. In riding through the streets of Perth, she became suddenly faint, and was carried from her horse to her lodging. Her acute sensibility often produced similar effects upon her health, although the cause was not understood by the unrefined multitude. With St Andrews, the seat of the Commendatorship of the Lord James, she seems to have been most pleased, and remained there several days. She returned to Edinburgh by the end of September, passing, on the way, through Falkland, where her father had died. Knox was much distressed at the manifestation of the popular feeling in favour of Mary during this journey. He consoles himself by saying, that she polluted the towns through which she passed with her idolatry; and in allusion to the accident at Stirling, remarks, “Fire followed her very commonly on that journey.”50

It was, perhaps, to counteract, in some degree, the impression which Mary’s affability and beauty had made upon her subjects, that soon after her return to Edinburgh, a very singular proclamation was issued by the civil authorities of that town. It was couched in the following terms: – “October 2. 1561. On which day the Provost, Baillies, Council, and all the Deacons, perceiving the Priests, Monks, Friars, and others of the wicked rabble of the Anti-Christ the Pope, to resort to this town, contrary to the tenor of a previous proclamation; therefore ordain the said proclamation, charging all Monks, Friars, Priests, Nuns, Adulterers, Fornicators, and all such filthy persons, to remove themselves out of this town and bounds thereof, within twenty-four hours, under the pain of carting through the town, burning on the cheek, and perpetual banishment.”51 The insult offered to the Sovereign of the realm, by thus attempting to confound the professors of the old religion with the most depraved characters in the country, was too gross to be allowed to pass unnoticed. Mary did not bring these bigoted magistrates to trial, – she did not even imprison them, but with much mildness, though with no less firmness, she ordered the Town-Council instantly to deprive the Provost and Baillies of the offices they held, and to elect other better qualified persons in their stead.52

During the remainder of the year 1561, the only public affairs of consequence, were the appointment of the Lord James as the Queen’s Lieutenant on the Borders, where he proceeded to hold courts, and endeavoured, by great severity and many capital punishments, to reduce the turbulent districts to something like order; and the renewal on the part of Queen Elizabeth of the old dispute concerning the treaty of Edinburgh. Mary, having now had the benefit of advice from her Council, without directly refusing what Elizabeth asked, gave her, in pretty plain terms, to understand, that she could never think of signing away her hereditary title and interest to the Crown of England. “We know,” she says, in a letter she wrote to Elizabeth on the subject, “how near we are descended of the blood of England, and what devices have been attempted to make us, as it were, a stranger from it. We trust, being so nearly your cousin, you would be loth we should receive so manifest an injury, as entirely to be debarred from that title, which, in possibility, may fall to us.”

Most of Mary’s French friends had, by this time, returned home. Her uncle, the Marquis D’Elbeuf, however, remained all winter with her. In losing the Duke of Danville, Mary lost one of her warmest admirers; but it appears, that from his being already married, (though he could have obtained a divorce,) and from other considerations, Mary rejected his addresses. Many foreign princes were suing for the honour of her alliance, among whom were Don Carlos of Spain, the Archduke Charles of Austria, the King of Sweden, the Duke of Ferrara, and the Prince of Condé; but Mary did not yet see the necessity of an immediate marriage. Among her own subjects, there were two who ventured upon confessing their attachment, and nourishing some hopes that she might be brought to view it propitiously. These were the Earl of Arran, already mentioned, and Sir John Gordon, second son of the Earl of Huntly. The former of these Mary never liked; and though the latter far excelled him in accomplishments, both of body and mind, she does not seem to have given him encouragement either. Inspired by mutual jealousy, these noblemen, of course, detested each other; but Arran was the more factious and absurd. Having taken offence at some slights which he supposed had been offered him, he had retired to St Andrews, where he was believed, by those who knew his restless temperament, to be hatching sedition. Upon one occasion – a Sunday night in November – just before the Queen had retired to bed, a report was suddenly spread through the palace, that Arran had crossed the water at the head of a strong body of retainers, and was marching direct for Holyroodhouse, with the intention of carrying off the Queen to Dumbarton Castle, which was in the possession of his father, or to some other place of strength. This report, which gained credit, it was scarcely known how, excited the greatest alarm. Mary’s friends collected round her with as much speed as possible; the gates were closed, and the Lords remained in arms within the court all night. Arran did not make his appearance, and the panic gradually subsided, – though the nobles determined to keep guard every night for some time. This is the foundation of the assertion made by some writers, that Mary kept a perpetual body guard, which, unfortunately, she never did during the whole of her reign. The Duke of Chatelherault, who came to Court soon after, alleged, that the rumour which had gained credence against his son, was only a manœuvre of his enemies; and though his son’s conduct was, on all occasions, sufficiently outré, it is not unlikely that this allegation was true.

Another tumult, which soon afterwards occurred, shows how difficult it was, at this time, to preserve quietness and good order. It had been reported among the more dissolute nobles, that the daughter of a respectable merchant in Edinburgh, was the chere amie of the Earl of Arran. Bothwell, always at home in any affair of this kind, undertook to introduce the Marquis D’Elbeuf to the lady; Lord John, brother of the Commendator of St Andrews, was also of the party. They went to her house the first night in masks, and were admitted, and courteously entertained. Returning next evening, they were disappointed to find, that the object of their admiration refused to receive their visits any longer. They proceeded, therefore, to break open the doors, and to create much disturbance in the house and neighbourhood. Next day the Queen was informed of their disorderly conduct, and she rebuked them sharply. But Bothwell and the Lord John, animated partly by their dislike to the house of Hamilton, and partly by a turbulent spirit of contradiction, declared they would repeat their visit the very next night in despite of either friend or foe. Their intentions being understood, the servants of the Duke of Chatelherault and Arran thought themselves called upon to defend a lady whom their masters patronized. They assembled accordingly with jack and spear in the streets, determined to oppose force to force. Bothwell wished for nothing else, and collected his friends about him in his own lodgings. The opposite party, however, increased much more rapidly than his, and began to collect in a threatening manner before his house. The magistrates saw the necessity of interfering; the alarm-bell was rung, and despatches were sent off to Holyrood, to know what course was to be taken. The Earls of Argyle and Huntly, together with the Lord James, joined the civic authorities, and, proceeding out to the mob, made proclamation, that all men should instantly depart on pain of death. This had the desired effect; the streets gradually became quiet, and Bothwell gave up his wild scheme. Mary, next day, ordered both the Duke of Chatelherault and the Earl of Bothwell to appear before her. The first came accompanied by a crowd of Protestants, and the latter with an equal number of Catholics. But the Queen was not to be over-awed, and having investigated the matter, Bothwell was banished from Court for ten days.53

This was only the prelude to a still more serious difference, which took place between these untamed and irascible nobles. The Earl of Arran appeared before the Queen, and declared that a powerful conspiracy had been formed against the life of the Lord James, upon whom the title of Earl of Mar, as preliminary to that of Murray, had recently been conferred. This conspiracy, he said, had originated with himself and his father, who were beginning to tremble, lest the newly created Earl’s influence with the Queen, might induce her to set aside the Hamilton succession, in favour of her illegitimate brother. That the Earl of Mar had really proposed some such arrangement, seems to be established on good authority.54 The Earl of Huntly, together with Mar’s old enemy, Bothwell, had been induced by the Hamiltons to join in this plot. The intention was, to shoot the Earl of Mar when hunting with the Queen, to obtain for the Hamiltons his authority in the government, and to give the Catholic party greater weight in the state. Huntly’s eldest son, the Lord Gordon, was also implicated in Arran’s confession. A few days before the whole of these plans were to be carried into execution, the weak and vacillating Arran, according to his own declaration, had been seized with remorse of conscience; and, actuated by his ancient friendship for Mar, and his love for the Queen, determined on disclosing every thing.