The Early History of the Scottish Union Question / Bi-Centenary Edition

by George W. T. Omond

The Treaty of Berwick was signed on the 27th of February; but so unwilling was Elizabeth to take the final step that nearly a month had passed away before the troops were allowed to advance. At the end of the month the greater portion of the army crossed the Tweed.[29] They were well received by the country people; and on the 4th of April the English and Scottish leaders held a council of war at Pinkie House. In the operations of the next three months everything centred round the siege of Leith. In spite of the gallantry of the French, the garrison was reduced to desperate straits. The French fleet, with reinforcements on board, was scattered by a storm. The Queen Regent died during the night of the 10th of June 1560; and four days later the preliminary articles of a treaty were signed at Berwick.[30]

Peace was finally concluded at Edinburgh on the 6th of July. Mary and the Dauphin were to give up using the arms or the royal title of England. The fortifications of Leith were to be demolished. All the French soldiers, except one hundred and twenty men, were to leave Scotland at once. The affairs of Scotland were to be administered entirely by Scotsmen; and the executive government was, during the absence of Mary, to consist of twelve persons, of whom the queen was to choose seven from a list of names drawn up by the Estates. On the question of religion, it was agreed that when the Scottish Parliament next met, a deputation should be sent to France to lay the wishes of the country before the queen.[31]

These events not only proved that England was strong enough to set the arms of France at defiance, and to reject the councils of Spain, but they established, for all time to come, a close and real connection between England and Scotland. In the hour of danger the best men in Scotland had turned to England for help. Cecil, and those who thought with him, had persuaded Elizabeth to disregard all interference and the remonstrances of foreign Courts. She had done so with reluctance. Slowly and through many a tortuous path she had sent help to Scotland; but, in the end, the deliverance was complete. The war and the treaty of July 1560 destroyed the French influence in the northern portion of the island, taught the Scots that it was only by an Union with Protestant England instead of Catholic France that their liberties could be maintained, and opened the way for the Scottish Reformation. For the Lords of the Congregation were now supreme; and before the end of August, without waiting for the queen’s consent, the Estates had met and passed the statute by which they disowned the authority of the Pope.[32]

But although so much had been done, the marriage of Elizabeth and Arran was as far off as ever. In their policy of binding the nations together by a closer tie, Cecil in England and Maitland in Scotland had a great mass of public opinion to support them, especially on the Protestant side.[33] The Scottish Estates were so eager for the Union of the Crowns that they would not listen to Maitland, who, though strongly in favour of the marriage, foresaw difficulties which could be only overcome by waiting; and it was resolved that commissioners should at once be sent to lay the wishes of the Estates before Elizabeth.[34]

If Mary of Scotland died without issue, Arran was, after his father, the next heir to the Crown; but it can scarcely be doubted that the Lords of the Congregation did not contemplate waiting for the extinction of the Stuart line. Mary had not been in Scotland since her childhood. She was Queen of France; and, in all probability, she would remain in France for the rest of her life. So long as Mary of Guise was Regent, so long as Frenchmen governed Scotland, so long as Scotland, like France, adhered to the Catholic Faith, the power of the house of Stuart was hardly, if at all, impaired by the absence of the queen. But now all this was at an end. Mary of Guise was dead. An English army had expelled the soldiers of France. The government of Scotland was in the hands of Scotsmen. The Scottish nation was no longer Catholic. To celebrate the mass was an offence against the law; and the Scottish clergy were using the Prayer-book of Edward the Sixth. Thus it was a mere form of words to call Mary Stuart Queen of Scotland as well as of France. Of real power she no longer possessed a vestige; and it is easy to see that in the first bloom of the Scottish Reformation, with Knox in full vigour, and with the whole country in revolt against the Romish priesthood, the marriage of Arran would very likely have been followed by the triumph of the Protestant Hamiltons over the Catholic Stuarts, and the union of the two nations, with one crown, and probably with one form of Church government.

Perhaps in the history of great events we too seldom remember that kings and queens are, after all, merely men and women. Here was a crisis at which the Protestants of England and Scotland were unanimous in wishing the Defender of their Faith to enter upon a contract, by means of which she would accomplish what had been one of the great ends of English policy from the days of Edward the First to those of Henry the Eighth. But that contract was one which concerned her as a woman rather than as a queen; and she knew that the ceremony which might put the Crown of Scotland within reach of the Queen of England would, while uniting the kingdoms, separate Elizabeth Tudor from Robert Dudley. The Protestants of England knew this, and dread of the Dudley marriage, as well as their anxiety to cement the alliance with Scotland, made them support the pretensions of Arran.

But suddenly, before Elizabeth had made up her mind, the death of Francis the Second saved her from the necessity of giving a definite answer to the Scottish commissioners. This event, by which the Crowns of France and Scotland were once more separated, opened a new scene in the drama of international politics, and enabled her to escape from the dilemma in which she found herself. She thanked the Scottish Estates for the goodwill which they had displayed towards her; and she assured them that she regarded the offer of marriage as a token of their wish “to knit both theis kingdomes presently in Amytye, and hereafter to remaine in a perpetual Amytye.” But in the meantime, though she had a high opinion of the Lord Arran, she was not disposed to take a husband, and she thought that the friendship of the nations could be maintained without a marriage. With this unsatisfactory answer the commissioners were obliged to be content.[35]

Then came the return of Mary to Scotland, her stubborn refusal to ratify that clause of the Treaty of Edinburgh by which she was to give up using the title of Queen of England, her quarrels with the reformers, and the long series of misfortunes and misdeeds which ended only with the tragedy of Fotheringay.

The failure of the marriage negotiations was taken as an insult by the Scots; and doubtless this accounts, to some extent, for the cordial way in which Mary, in spite of her adherence to the Church of Rome, was welcomed on her return from France. The project of uniting the kingdoms by a royal marriage was not again renewed in so definite a form; but during the numerous intrigues spread over so many years, the purpose of which was to find a husband for the Queen of Scots, the effect which her marriage would have upon the relations of England and Scotland was never lost sight of. If the suitor for her hand was a Protestant, he was favoured by those who desired to see peace between the two nations; if he was a Catholic, by those who desired a renewal of the French alliance, or at least a rupture with England.[36] Protestant or Catholic? that was the great question for England and Scotland then, as for the rest of Europe. Everything turned upon that. During Mary’s short sojourn at Holyrood, and during the long years of her captivity in England, everything—conspiracies against Elizabeth; the rise and fall of Regents in Scotland; the civil wars with all their treachery and bloodshed; the assassinations; the beheadings—every episode and every scheme, however disguised, was a part of the contest between the old faith and the new.