The Regent died on June 11, half-an-hour after the midnight of June 10. A report was written on June 13, from Edinburgh Castle, to the Cardinal of Lorraine, by Captain James Cullen, who some twelve years later was hanged by the Regent Morton. He says that since June 7, Lord James and Argyll, Marischal, and Glencairn, had assiduously attended on the dying lady. Two hours before her death she spoke apart for a whole hour with Lord James. Chatelherault had seen her twice, and Arran once. [{167b}] Knox mentions the visits of these lords, and says that d’Oysel was forbidden to speak with her, “belike she would have bidden him farewell, for auld familiarity was great.”
According to Knox, the Regent admitted the errors of her policy, attributing it to Huntly, who had deserted her, and to “the wicked counsel of her friends,” that is, her brothers. At the request of the Lords, she saw Willock, and said, as she naturally would, that “there was no salvation but in and by the death of Jesus Christ.” “She was compelled . . . to approve the chief head of our religion, wherein we dissent from all papists and popery.” Knox had strange ideas about the creed which he opposed. “Of any virtue that ever was espied in King James V. (whose daughter she,” Mary Stuart, “is called”), “to this hour (1566) we have seen no sparkle to appear.” [{168}]
With this final fling at the chastity of Mary of Guise, the Reformer takes leave of the woman whom he so bitterly hated. Yet, “Knox was not given to the practice so common in his day, of assassinating reputations by vile insinuations.” Posterity has not accepted, contemporary English historians did not accept, Knox’s picture of Mary of Guise as the wanton widow, the spawn of the serpent, who desired to cut the throat of every Protestant in Scotland. She was placed by circumstances in a position from which there was no issue. The fatal French marriage of her daughter was a natural step, at a moment when Scottish independence could only be maintained by help of France. Had she left the Regency in the hands of Chatelherault, that is, of Archbishop Hamilton, the prelate was not the man to put down Protestantism by persecution, and so save the situation. If he had been, Mary of Guise was not the woman to abet him in drastic violence. The nobles would have revolted against the feeble Duke. [{169}]
On July 6, the treaty of Edinburgh was concluded by representatives of England (Cecil was one) and of France. The Reformers carried a point of essential importance, the very point which Knox told Croft had been secured by the Appointment of July 1559. All French forces were to be dismissed the country, except one hundred and twenty men occupying Dunbar and Inchkeith, in the Firth of Forth. A clause by which Cecil thought he had secured “the kernel” for England, and left the shell to France, a clause recognising the “rightfulness” of Elizabeth’s alliance with the rebels, afforded Mary Stuart ground, or excuse, for never ratifying the treaty.
It is needless here to discuss the question—was the Convention of Estates held after the treaty, in August, a lawful Parliament? There was doubt enough, at least, to make Protestants feel uneasy about the security of the religious settlement achieved by the Convention. Randolph, the English resident, foresaw that the Acts might be rescinded.
Before the Convention of Estates met, a thanksgiving day was held by the brethren in St. Giles’s, and Knox, if he was the author of the address to the Deity, said with scientific precision, “Neither in us, nor yet in our confederates was there any cause why thou shouldst have given unto us so joyful and sudden a deliverance, for neither of us both ceased to do wickedly, even in the midst of our greatest troubles.” Elizabeth had lied throughout with all her natural and cultivated gift of falsehood: of the veracity of the brethren several instances have been furnished.
Ministers were next appointed to churches, Knox taking Edinburgh, while Superintendents (who were by no means Bishops) were appointed, one to each province. Erskine of Dun, a layman, was Superintendent of Angus. A new anti-Catholic Kirk was thus set up on July 20, before the Convention met and swept away Catholicism. [{170}] Knox preached vigorously on “the prophet Haggeus” meanwhile, and “some” (namely Lethington, Speaker in the Convention) “said in mockage, we must now forget ourselves, and bear the barrow to build the houses of God.” The unawakened Lethington, and the gentry at large, merely dilapidated the houses of God, so that they became unsafe, as well as odiously squalid. That such fervent piety should grudge repairs of church buildings (many of them in a wretched state already) is a fact creditable rather to the thrift than to the state of grace of the Reformers. After all their protestations, full of texts, the lords and lairds starved their preachers, but provided, by roofless aisles and unglazed windows, for the ventilation of the kirks. These men so bubbling over with gospel fervour were, in short, when it came to practice, traitors and hypocrites; nor did Knox spare their unseemly avarice. The cause of the poor, and of the preachers, lay near his heart, and no man was more insensible of the temptations of wealth.
Lethington did not address the Parliament as Speaker till August 9. Never had such a Parliament met in Scotland. One hundred and six barons, not of the higher order, assembled; in 1567, when Mary was a prisoner and the Regent Moray held the assembly, not nearly so many came together, nor on any later occasion at this period. The newcomers claimed to sit “as of old custom”; it was a custom long disused, and not now restored to vitality.
A supplication was presented by “the Barons, gentlemen, Burgesses, and others” to “the nobility and Estates” (of whom they do not seem to reckon themselves part, contrasting themselves with “yourselves”). They reminded the Estates how they had asked the Regent “for freedom and liberty of conscience with a godly reformation of abuses.” They now, by way of freedom of conscience, ask that Catholic doctrine “be abolished by Act of this Parliament, and punishment appointed for the transgressors.” The Man of Sin has been distributing the whole patrimony of the Church, so that “the trew ministers,” the schools, and the poor are kept out of their own. The actual clergy are all thieves and murderers and “rebels to the lawful authority of Emperors, Kings, and Princes.” Against these charges (murder, rebellion, profligacy) they must answer now or be so reputed. In fact, it was the nobles, rather than the Pope, who had been robbing the Kirk, education, and the poor, which they continued to do, as Knox attests. But as to doctrine, the barons and ministers were asked to lay a Confession before the House. [{172}]
It will be observed that, in the petition, “Emperors, Kings, and Princes” have “lawful authority” over the clergy. But that doctrine assumes, tacitly, that such rulers are of Knox’s own opinions: the Kirk later resolutely stood up against kings like James VI., Charles I., and Charles II.