[Sidenote: Her religious policy.]

It was with the religious difficulty that Elizabeth was called first to deal; and the way in which she dealt with it showed at once the peculiar bent of her mind. The young Queen was not without a sense of religion; at moments of peril or deliverance throughout her reign her acknowledgements of a divine protection took a strange depth and earnestness. But she was almost wholly dest.i.tute of spiritual emotion, or of any consciousness of the vast questions with which theology strove to deal. While the world around her was being swayed more and more by theological beliefs and controversies, Elizabeth was absolutely untouched by them. She was a child of the Italian Renascence rather than of the New Learning of Colet or Erasmus, and her att.i.tude towards the enthusiasm of her time was that of Lorenzo de' Medici towards Savonarola. Her mind was untroubled by the spiritual problems which were vexing the minds around her; to Elizabeth indeed they were not only unintelligible, they were a little ridiculous. She had been brought up under Henry amidst the ritual of the older Church; under Edward she had submitted to the English Prayer-Book, and drunk in much of the Protestant theology; under Mary she was ready after a slight resistance to conform again to the ma.s.s. Her temper remained unchanged through the whole course of her reign. She showed the same intellectual contempt for the superst.i.tion of the Romanist as for the bigotry of the Protestant.

While she ordered Catholic images to be flung into the fire, she quizzed the Puritans as "brethren in Christ." But she had no sort of religious aversion from either Puritan or Papist. The Protestants grumbled at the Catholic n.o.bles whom she admitted to the presence. The Catholics grumbled at the Protestant statesmen whom she called to her council-board. To Elizabeth on the other hand the arrangement was the most natural thing in the world. She looked at theological differences in a purely political light. She agreed with Henry the Fourth that a kingdom was well worth a ma.s.s. It seemed an obvious thing to her to hold out hopes of conversion as a means of deceiving Philip, or to gain a point in negotiation by restoring the crucifix to her chapel. The first interest in her own mind was the interest of public order, and she never could understand how it could fail to be the first in every one's mind.

[Sidenote: Elizabeth's toleration.]

One memorable change marked the n.o.bler side of the policy she brought with her to the throne. Elizabeth's accession was at once followed by a close of the religious persecution. Whatever might be the changes that awaited the country, conformity was no longer to be enforced by the penalty of death. At a moment when Philip was presiding at _autos-de-fe_ and Henry of France plotting a ma.s.sacre of his Huguenot subjects, such a resolve was a gain for humanity as well as a step towards religious toleration. And from this resolve Elizabeth never wavered. Through all her long reign, save a few Anabaptists whom the whole nation loathed as blasphemers of G.o.d and dreaded as enemies of social order, no heretic was "sent to the fire." It was a far greater gain for humanity when the Queen declared her will to meddle in no way with the consciences of her subjects. She would hear of no inquisition into a man's private thoughts on religious matters or into his personal religion. Cecil could boldly a.s.sert in her name at a later time the right of every Englishman to perfect liberty of religious opinion. Such a liberty of opinion by no means implied liberty of public worship. On the incompatibility of freedom of worship with public order Catholic and Protestant were as yet at one. The most advanced reformers did not dream of contending for a right to stand apart from the national religion. What they sought was to make the national religion their own. The tendency of the reformation had been to press for the religious as well as the political unity of every state. Even Calvin looked forward to the winning of the nations to a purer faith without a suspicion that the religious movement which he headed would end in establishing the right even of the children of "antichrist" to worship as they would in a Protestant commonwealth. If the Protestant lords in Scotland had been driven to a.s.sert a right of nonconformity, if the Huguenots of France were following their example, it was with no thought of a.s.serting the right of every man to worship G.o.d as he would. From the claim of such a right Knox or Coligni would have shrunk with even greater horror than Elizabeth. What they aimed at was simply the establishment of a truce till by force or persuasion they could win the realms that tolerated them for their own. In this matter therefore Elizabeth was at one with every statesman of her day. While granting freedom of conscience to her subjects, she was resolute to exact an outward conformity to the established religion.

[Sidenote: Religion unchanged.]

But men watched curiously to see what religion the Queen would establish. Even before her accession the keen eye of the Spanish amba.s.sador had noted her "great admiration for the king her father's mode of carrying on matters," as a matter of ill omen for the interests of Catholicism. He had marked that the ladies about her and the counsellors on whom she seemed about to rely were, like Cecil, "held to be heretics." "I fear much," he wrote, "that in religion she will not go right." As keen an instinct warned the Protestants that the tide had turned. The cessation of the burnings, and the release of all persons imprisoned for religion, seemed to receive their interpretation when Elizabeth on her entry into London kissed an English Bible which the citizens presented to her and promised "diligently to read therein." The exiles at Stra.s.sburg or Geneva flocked home with wild dreams of a religious revolution and of vengeance upon their foes. But hopes and fears alike met a startling check. For months there was little change in either government or religion. If Elizabeth introduced Cecil and his kinsman, Sir Nicholas Bacon, to her council-board, she retained as yet most of her sister's advisers. The Ma.s.s went on as before, and the Queen was regular in her attendance at it. As soon as the revival of Protestantism showed itself in controversial sermons and insults to the priesthood it was bridled by a proclamation which forbade unlicensed preaching and enforced silence on the religious controversy. Elizabeth showed indeed a distaste for the elevation of the Host, and allowed the Lord's Prayer, Creed, and Ten Commandments to be used in English. But months pa.s.sed after her accession before she would go further than this.

A royal proclamation which ordered the existing form of worship to be observed "till consultation might be had in Parliament by the Queen and the Three Estates" startled the prelates; and only one bishop could be found to a.s.sist at the coronation of Elizabeth. But no change was made in the ceremonies of the coronation; the Queen took the customary oath to observe the liberties of the Church, and conformed to the Catholic ritual. There was little in fact to excite any reasonable alarm among the adherents of the older faith, or any reasonable hope among the adherents of the new. "I will do," the Queen said, "as my father did."

Instead of the reforms of Edward and the Protectorate, the Protestants saw themselves thrown back on the reforms of Henry the Eighth. Even Henry's system indeed seemed too extreme for Elizabeth. Her father had at any rate broken boldly from the Papacy. But the first work of the Queen was to open negotiations for her recognition with the Papal Court.

[Sidenote: Elizabeth and Philip.]

What shaped Elizabeth's course in fact was hard necessity. She found herself at war with France and Scotland, and her throne threatened by the claim of the girl who linked the two countries, the claim of Mary Stuart, at once Queen of Scotland and wife of the Dauphin Francis. On Elizabeth's accession Mary and Francis a.s.sumed by the French king's order the arms and style of English sovereigns: and if war continued it was clear that their pretensions would be backed by Henry's forces as well as by the efforts of the Scots. Against such a danger Philip of Spain was Elizabeth's only ally. Philip's policy was at this time a purely conservative one. The vast schemes of ambition which had so often knit both Pope and Protestants, Germany and France, against his father were set aside by the young king. His position indeed was very different from that of Charles the Fifth. He was not Emperor. He had little weight in Germany. Even in Italy his influence was less than his father's. He had lost with Mary's death the crown of England. His most valuable possessions outside Spain, the provinces of the Netherlands, were disaffected to a foreign rule. All the king therefore aimed at was to keep his own. But the Netherlands were hard to keep: and with France mistress of England as of Scotland, and so mistress of the Channel, to keep them would be impossible. Sheer necessity forbade Philip to suffer the union of the three crowns of the west on the head of a French king; and the French marriage of Mary Stuart pledged him to oppose her pretensions and support Elizabeth's throne. For a moment he even dreamed of meeting the union of France with Scotland by that union of England with Spain which had been seen under Mary. He offered Elizabeth his hand. The match was a more natural one than Philip's union with her sister, for the young king's age was not far from her own. The offer however was courteously put aside, for Elizabeth had no purpose of lending England to the ambition of Spain, nor was it possible for her to repeat her sister's unpopular experiment. But Philip remained firm in his support of her throne. He secured for her the allegiance of the Catholics within her realm, who looked to him as their friend while they distrusted France as an ally of heretics. His envoys supported her cause in the negotiations at Cateau-Cambresis; he suffered her to borrow money and provide herself with arms in his provinces of the Netherlands. At such a crisis Elizabeth could not afford to alienate Philip by changes which would roughly dispel his hopes of retaining her within the bounds of Catholicism.

[Sidenote: Elizabeth and the Papacy.]

Nor is there any sign that Elizabeth had resolved on a defiance of the Papacy. She was firm indeed to a.s.sert her father's claim of supremacy over the clergy and her own t.i.tle to the throne. But the difficulties in the way of an accommodation on these points were such as could be settled by negotiation; and, acting on Cecil's counsel, Elizabeth announced her accession to the Pope. The announcement showed her purpose of making no violent break in the relations of England with the Papal See. But between Elizabeth and the Papacy lay the fatal question of the Divorce. To acknowledge the young Queen was not only to own her mother's marriage, but to cancel the solemn judgement of the Holy See in Catharine's favour and its solemn a.s.sertion of her own b.a.s.t.a.r.dy. The temper of Paul the Fourth took fire at the news. He reproached Elizabeth with her presumption in ascending the throne, recalled the Papal judgement which p.r.o.nounced her illegitimate, and summoned her to submit her claims to his tribunal. Much of this indignation was no doubt merely diplomatic. If the Pope listened to the claims of Mary Stuart, which were urged on him by the French Court, it was probably only with the purpose of using them to bring pressure to bear on Elizabeth and on the stubborn country which still refused to restore its lands to the Church and to make the complete submission which Paul demanded. But Cecil and the Queen knew that, even had they been willing to pay such a price for the crown, it was beyond their power to bring England to pay it. The form too in which Paul had couched his answer admitted of no compromise.

The summons to submit the Queen's claim of succession to the judgement of Rome produced its old effect. Elizabeth was driven, as Henry had been driven, to a.s.sert the right of the nation to decide on questions which affected its very life. A Parliament which met in January, 1559, acknowledged the legitimacy of Elizabeth and her t.i.tle to the crown.

[Sidenote: The Supremacy re-established.]

Such an acknowledgement in the teeth of the Papal repudiation of Anne Boleyn's marriage carried with it a repudiation of the supremacy of the Papacy. It was in vain that the clergy in convocation unanimously adopted five articles which affirmed their faith in transubstantiation, their acceptance of the supreme authority of the Popes as "Christ's vicars and supreme rulers of the Church," and their resolve "that the authority in all matters of faith and discipline belongs and ought to belong only to the pastors of the Church, and not to laymen." It was in vain that the bishops unanimously opposed the Bill for restoring the royal supremacy when it was brought before the Lords. The "ancient jurisdiction of the Crown over the Estate ecclesiastical and spiritual"

was restored; the Acts which under Mary re-established the independent jurisdiction and legislation of the Church were repealed; and the clergy were called on to swear to the supremacy of the Crown and to abjure all foreign authority and jurisdiction. Further Elizabeth had no personal wish to go. A third of the Council and at least two-thirds of the people were as opposed to any radical changes in religion as the Queen. Among the gentry the older and wealthier were on the conservative side, and only the younger and meaner on the other. In the Parliament itself Sir Thomas White protested that "it was unjust that a religion begun in such a miraculous way and established by such grave men should be abolished by a set of beardless boys." Yet even this "beardless" Parliament had shown a strong conservatism. The Bill which re-established the royal supremacy met with violent opposition in the Commons, and only pa.s.sed through Cecil's adroit manoeuvring.

[Sidenote: Prayer-Book restored.]

But the steps which Elizabeth had taken made it necessary to go further.

If the Protestants were the less numerous, they were the abler and the more vigorous party, and the break with Rome threw Elizabeth, whether she would or no, on their support. It was a support that could only be bought by theological concessions, and above all by the surrender of the Ma.s.s; for to every Protestant the Ma.s.s was identified with the fires of Smithfield, while the Prayer-Book which it had displaced was hallowed by the memories of the Martyrs. The pressure of the reforming party indeed would have been fruitless had the Queen still been hampered by danger from France. Fortunately for their cause the treaty of Cateau-Cambresis at this juncture freed Elizabeth's hands. By this treaty, which was practically concluded in March 1559, Calais was left in French holding on the illusory pledge of its restoration to England eight years later; but peace was secured and the danger of a war of succession, in which Mary Stuart would be backed by the arms of France, for a while averted.

Secure from without, Elizabeth could venture to buy the support of the Protestants within her realm by the restoration of the English Prayer-Book. Such a measure was far indeed from being meant as an open break with Catholicism. The use of the vulgar tongue in public worship was still popular with a large part of the Catholic world; and the Queen did her best by the alterations she made in Edward's Prayer-Book to strip it of its more Protestant tone. To the bulk of the people the book must have seemed merely a rendering of the old service in their own tongue. As the English Catholics afterwards represented at Rome when excusing their own use of it, the Prayer-Book "contained neither impiety nor false doctrine; its prayers were those of the Catholic Church, altered only so far as to omit the merits and intercession of the saints." On such a concession as this the Queen felt it safe to venture in spite of the stubborn opposition of the spiritual estate. She ordered a disputation to be held in Westminster Abbey before the Houses on the question, and when the disputation ended in the refusal of the bishops to proceed, an Act of Uniformity, which was pa.s.sed in spite of their strenuous opposition, restored at the close of April the last Prayer-Book of Edward, and enforced its use on the clergy on pain of deprivation.

[Sidenote: Pius the Fourth.]

At Rome the news of these changes stirred a fiercer wrath in Paul the Fourth, and his threats of excommunication were only held in check by the protests of Philip. The policy of the Spanish king still bound him to Elizabeth's cause, for the claims of Mary Stuart had been reserved in the treaty of Cateau-Cambresis and the refusal of France to abandon them held Spain to its alliance with the Queen. Vexed as he was at the news of the Acts which re-established the supremacy, Philip ordered his amba.s.sador to a.s.sure Elizabeth he was as sure a friend as ever, and to soothe the resentment of the English Catholics if it threatened to break out into revolt. He showed the same temper in his protest against action at Rome. Paul had however resolved to carry out his threats when his death and the interregnum which followed gave Elizabeth a fresh respite.

His successor, Pius the Fourth, was of milder temper and leaned rather to a policy of conciliation. Decisive indeed as the Queen's action may seem in modern eyes, it was far from being held as decisive at the time.

The Act of Supremacy might be regarded as having been forced upon Elizabeth by Paul's repudiation of her t.i.tle to the crown. The alterations which were made by the Queen's authority in the Prayer-Book showed a wish to conciliate those who clung to the older faith. It was clear that Elizabeth had no mind merely to restore the system of the Protectorate. She set up again the royal supremacy, but she dropped the words "Head of the Church" from the royal t.i.tle. The forty-two Articles of Protestant doctrine which Cranmer had drawn up were left in abeyance.

If the Queen had had her will, she would have retained the celibacy of the clergy and restored the use of crucifixes in the churches.

[Sidenote: The Clergy and the oath.]

The caution and hesitation with which she enforced on the clergy the oath required by the Act of Supremacy showed Elizabeth's wish to avoid the opening of a religious strife. The higher dignitaries indeed were unsparingly dealt with. The bishops, who with a single exception refused to take the oath, were imprisoned and deprived. The same measure was dealt out to most of the archdeacons and deans. But with the ma.s.s of the parish priests a very different course was taken. The Commissioners appointed in May 1559 were found to be too zealous in October, and several of the clerical members were replaced by cooler laymen. The great bulk of the clergy seem neither to have refused nor to have consented to the oath, but to have left the Commissioners' summons unheeded and to have stayed quietly at home. Of the nine thousand four hundred beneficed clergy only a tenth presented themselves before the Commissioners. Of those who attended and refused the oath a hundred and eighty-nine were deprived, but many of the most prominent went unharmed.

At Winchester, though the dean and canons of the cathedral, the warden and fellows of the college, and the master of St. Cross, refused the oath, only four of these appear in the list of deprivations. Even the few who suffered proved too many for the purpose of the Queen. In the more remote parts of the kingdom the proceedings of the visitors threatened to wake the religious strife which she was endeavouring to lull to sleep. On the northern border, where the great n.o.bles, Lord Dacres and the Earls of c.u.mberland and Westmoreland, were zealous Catholics, and refused to let the bishop "meddle with them," the clergy held stubbornly aloof. At Durham a parson was able to protest without danger that the Pope alone had power in spiritual matters. In Hereford the town turned out to receive in triumph a party of priests from the west who had refused the oath. The University of Oxford took refuge in sullen opposition. In spite of pressure from the Protestant prelates, who occupied the sees vacated by the deprived bishops, Elizabeth was firm in her policy of patience, and in December she ordered the Commissioners in both provinces to suspend their proceedings.

[Sidenote: The Religious Chaos.]

In part indeed of her effort she was foiled by the bitterness of the reformers. The London mob tore down the crosses in the streets. Her attempt to retain the crucifix, or to enforce the celibacy of the priesthood, fell dead before the opposition of the Protestant clergy.

But to the ma.s.s of the nation the compromise of Elizabeth seems to have been fairly acceptable. They saw but little change. Their old vicar or rector in almost every case remained in his parsonage and ministered in his church. The new Prayer-Book was for the most part an English rendering of the old service. Even the more zealous adherents of Catholicism held as yet that in complying with the order for attendance at public worship "there could be nothing positively unlawful." Where party feeling ran high indeed the matter was sometimes settled by a compromise. A priest would celebrate ma.s.s at his parsonage for the more rigid Catholics, and administer the new communion in church to the more rigid Protestants. Sometimes both parties knelt together at the same altar-rails, the one to receive hosts consecrated by the priest at home after the old usage, the other wafers consecrated in church after the new. In many parishes of the north no change of service was made at all.

Even where priest and people conformed it was often with a secret belief that better times were soon to bring back the older observances. As late as 1569 some of the chief parishes in Suss.e.x were still merely bending to the storm of heresy. "In the church of Arundel certain altars do stand yet, to the offence of the G.o.dly, which murmur and speak much against the same. In the town of Battle when a preacher doth come and speak anything against the Pope's doctrine they will not abide but get them out of the church. They have yet in the diocese in many places thereof images hidden and other popish ornaments ready to set up the ma.s.s again within twenty-four hours warning. In many places they keep yet their chalices, looking to have ma.s.s again." Nor was there much new teaching as yet to stir up strife in those who clung to the older faith. Elizabeth had no mind for controversies which would set her people by the ears. "In many churches they have no sermons, not one in seven years, and some not one in twelve." The older priests of Mary's days held their peace. The Protestant preachers were few and hampered by the exaction of licences. In many cases churches had "neither parson, vicar, nor curate, but a sorry reader." Even where the new clergy were of higher intellectual stamp they were often unpopular. Many of those who were set in the place of the displaced clergy roused disgust by their violence and greed. Chapters plundered their own estates by leases and fines and by felling timber. The marriages of the clergy became a scandal, which was increased when the gorgeous vestments of the old worship were cut up into gowns and bodices for the priests' wives. The new services sometimes turned into scenes of utter disorder where the ministers wore what dress they pleased and the communicant stood or sat as he liked; while the old altars were broken down and the communion-table was often a bare board upon trestles. Only in the few places where the more zealous of the reformers had settled was there any religious instruction. "In many places," it was reported after ten years of the Queen's rule, "the people cannot yet say their commandments, and in some not the articles of their belief." Naturally enough, the bulk of Englishmen were found to be "utterly devoid of religion," and came to church "as to a May game."

[Sidenote: Parker.]

To modern eyes the Church under Elizabeth would seem little better than a religious chaos. But England was fairly used to religious confusion, for the whole machinery of English religion had been thrown out of gear by the rapid and radical changes of the last two reigns. And to the Queen's mind a religious chaos was a far less difficulty than the parting of the nation into two warring Churches which would have been brought about by a more rigorous policy. She trusted to time to bring about greater order; and she found in Matthew Parker, whom Pole's death at the moment of her accession enabled her to raise to the See of Canterbury, an agent in the reorganization of the Church whose patience and moderation were akin to her own. To the difficulties which Parker found indeed in the temper of the reformers and their opponents new difficulties were sometimes added by the freaks of the Queen herself. If she had no convictions, she had tastes; and her taste revolted from the bareness of Protestant ritual and above all from the marriage of priests. "Leave that alone," she shouted to Dean Nowell from the royal closet as he denounced the use of images--"stick to your text, Master Dean, leave that alone!" When Parker was firm in resisting the introduction of the crucifix or of celibacy, Elizabeth showed her resentment by an insult to his wife. Married ladies were addressed at this time as "Madam," unmarried ladies as "Mistress"; but the marriage of the clergy was still unsanctioned by law, for Elizabeth had refused to revive the statute of Edward by which it was allowed, and the position of a priest's wife was legally a very doubtful one. When Mrs.

Parker therefore advanced at the close of a sumptuous entertainment at Lambeth to take leave of the Queen, Elizabeth feigned a momentary hesitation. "Madam," she said at last, "I may not call you, and Mistress I am loath to call you; however, I thank you for your good cheer." But freaks of this sort had little real weight beside the steady support which the Queen gave to the Primate in his work of order. The vacant sees were filled with men from among the exiles, for the most part learned and able, though far more Protestant than the bulk of their flocks; the plunder of the Church by the n.o.bles was checked; and at the close of 1559 England seemed to settle quietly down in a religious peace.

[Sidenote: England Protestant.]

But cautious as had been Elizabeth's movements and skilfully as she had hidden the real drift of her measures from the bulk of the people, the religion of England was changed. The old service was gone. The old bishops were gone. The royal supremacy was again restored. All connexion with Rome was again broken. The repudiation of the Papacy and the restoration of the Prayer-Book in the teeth of the unanimous opposition of the priesthood had established the great principle of the Reformation, that the form of a nation's faith should be determined not by the clergy but by the nation itself. Different therefore as was the temper of the government, the religious att.i.tude of England was once more what it had been under the Protectorate. At the most critical moment of the strife between the new religion and the old England had ranged itself on the side of Protestantism. It was only the later history of Elizabeth's reign which was to reveal of what mighty import this Protestantism of England was to prove. Had England remained Catholic the freedom of the Dutch Republic would have been impossible.

No Henry the Fourth would have reigned in France to save French Protestantism by the Edict of Nantes. No struggle over far-off seas would have broken the power of Spain and baffled the hopes which the House of Austria cherished of winning a mastery over the western world.

Nor could Calvinism have found a home across the northern border. The first result of the religious change in England was to give a new impulse to the religious revolution in Scotland.

[Sidenote: Scotch Calvinism.]

In the midst of anxieties at home Elizabeth had been keenly watching the fortunes of the north. We have seen how the policy of Mary of Guise had given life and force to the Scottish Reformation. Not only had the Regent given shelter to the exiled Protestants and looked on at the diffusion of the new doctrines, but her "fair words" had raised hopes that the government itself would join the ranks of the reformers. Mary of Guise had regarded the religious movement in a purely political light. It was as enemies of Mary Tudor that she gave shelter to the exiles, and it was to avoid a national strife which would have left Scotland open to English attack in the war which closed Mary's reign that the Regent gave "fair words" to the preachers. But with the first Covenant, with the appearance of the Lords of the Congregation in an avowed league in the heart of the land, with their rejection of the state worship and their resolve to enforce a change of religion, her att.i.tude suddenly altered. To the Regent the new religion was henceforth but a garb under which the old quarrel of the n.o.bles was breaking out anew against the Crown. Smooth as were her words, men knew that Mary of Guise was resolute to withstand religious change. But Elizabeth's elevation to the throne gave a new fire to the reformers. Conservative as her earlier policy seemed, the instinct of the Protestants told them that the new Queen's accession was a triumph for Protestantism. The Lords at once demanded that all bishops should be chosen by the n.o.bles and gentry, each priest by his parish, and that divine service should be henceforth in the vulgar tongue. These demands were rejected by the bishops, while the royal court in May 1559 summoned the preachers to its bar and on their refusal to appear condemned them to banishment as rebels. The sentence was a signal for open strife. The Protestants, whose strength as yet lay mainly in Fife, had gathered in great numbers at Perth, and the news stirred them to an outbreak of fury. The images were torn down from the churches, the monasteries of the town were sacked and demolished. The riot at Perth was followed by a general rising. The work of destruction went on along the east coast and through the Lowlands, while the "Congregation" sprang up everywhere in its train. The Ma.s.s came to an end. The Prayer-Book of Edward was heard in the churches. The Lords occupied the capital and found its burghers as zealous in the cause of reformation as themselves. Throughout all these movements the Lords had been in communication with England, for the old jealousy of English annexation was now lost in a jealousy of French conquest. Their jealousy had solid grounds. The marriage of Mary Stuart with the Dauphin of France had been celebrated in April 1558 and three days before the wedding the girl-queen had been brought to convey her kingdom away by deed to the House of Valois. The deed was kept secret; but Mary's demand of the crown matrimonial for her husband roused suspicions. It was known that the government of Scotland was discussed at the French council-board, and whispers came of a suggestion that the kingdom should be turned into an appanage for a younger son of the French king. Meanwhile French money was sent to the Regent, a body of French troops served as her bodyguard, and on the advance of the Lords in arms the French Court promised her the support of a larger army.

[Sidenote: Scotland and Elizabeth.]

Against these schemes of the French Court the Scotch Lords saw no aid save in Elizabeth. Their aim was to drive the Frenchmen out of Scotland; and this could only be done by help both in money and men from England.

Nor was the English Council slow to promise help. To Elizabeth indeed the need of supporting rebels against their sovereign was a bitter one.

The need of establishing a Calvinistic Church on her frontier was yet bitterer. It was not a material force which upheld the fabric of the monarchy, as it had been built up by the Houses of York and of Tudor, but a moral force. England held that safety against anarchy within and against attacks on the national independence from without was to be found in the Crown alone, and that obedience to the Crown was the first element of national order and national greatness. In their religious reforms the Tudor sovereigns had aimed at giving a religious sanction to the power which sprang from this general conviction, and at hallowing their secular supremacy by blending with it their supremacy over the Church. Against such a theory, either of Church or State, Calvinism was an emphatic protest, and in aiding Calvinism to establish itself in Scotland the Queen felt that she was dealing a heavy blow to her political and religious system at home. But, struggle as she might against the necessity, she had no choice but to submit. The a.s.sumption by Francis and Mary of the style of king and queen of England, the express reservation of this claim, even in the treaty of Cateau-Cambresis, made a French occupation of Scotland a matter of life and death to the kingdom over the border. The English Council believed "that the French mean, after their forces are brought into Scotland, first to conquer it,--which will be neither hard nor long--and next that they and the Scots will invade this realm." They were soon pressed to decide on their course. The Regent used her money to good purpose, and at the approach of her forces the Lords withdrew from Edinburgh to the west. At the end of August two thousand French soldiers landed at Leith, as the advance guard of the promised forces, and entrenched themselves strongly. It was in vain that the Lords again appeared in the field, demanded the withdrawal of the foreigners, and threatened Mary of Guise that as she would no longer hold them for her counsellors "we also will no longer acknowledge you as our Regent." They were ordered to disperse as traitors, beaten off from the fortifications of Leith, and attacked by the French troops in Fife itself.

[Sidenote: Elizabeth's action.]

The Lords called loudly for aid from the English Queen. To give such a.s.sistance would have seemed impossible but twelve months back. But the appeal of the Scots found a different England from that which had met Elizabeth on her accession. The Queen's diplomacy had gained her a year, and her matchless activity had used the year to good purpose. Order was restored throughout England, the Church was reorganized, the debts of the Crown were in part paid off, the treasury was recruited, a navy created, and a force made ready for action in the north. Neither religiously nor politically indeed had Elizabeth any sympathy with the Scotch Lords. Knox was to her simply a firebrand of rebellion; her political instinct shrank from the Scotch Calvinism with its protest against the whole English system of government, whether in Church or State; and as a Queen she hated revolt. But the danger forced her hand.

Elizabeth was ready to act, and to act even in the defiance of France.

As yet she stood almost alone in her self-reliance. Spain believed her ruin to be certain. Her challenge would bring war with France, and in a war with France the Spanish statesmen held that only their master's intervention could save her. "For our own sake," said one of Philip's ministers, "we must take as much care of England as of the Low Countries." But that such a care would be needed Granvelle never doubted; and Philip's councillors solemnly debated whether it might not be well to avoid the risk of a European struggle by landing the six thousand men whom Philip was now withdrawing from the Netherlands on the English sh.o.r.e, and coercing Elizabeth into quietness. France meanwhile despised her chances. Her very Council was in despair. The one minister in whom she dared to confide throughout these Scotch negotiations was Cecil, the youngest and boldest of her advisers, and even Cecil trembled for her success. The Duke of Norfolk refused at first to take command of the force destined as he held for a desperate enterprise. Arundel, the leading peer among the Catholics, denounced the supporters of a Scottish war as traitors. But lies and hesitation were no sooner put aside than the Queen's vigour and tenacity came fairly into play. In January 1560, at a moment when D'Oysel, the French commander, was on the point of crushing the Lords of the Congregation, an English fleet appeared suddenly in the Forth and forced the Regent's army to fall back upon Leith.

[Sidenote: The Huguenot rising.]

Here however it again made an easy stand against the Protestant attacks, and at the close of February the Queen was driven to make a formal treaty with the Lords by which she promised to a.s.sist them in the expulsion of the strangers. The treaty was a bold defiance of the power from whom Elizabeth had been glad to buy peace only a year before, even by the sacrifice of Calais. But the Queen had little fear of a counter-blow from France. The Reformation was fighting for her on the one side of the sea as on the other. From the outset of her reign the rapid growth of the Huguenots in France had been threatening a strife between the old religion and the new. It was to gird himself for such a struggle that Henry the Second concluded the treaty of Cateau-Cambresis; and though Henry's projects were foiled by his death, the Duke of Guise, who ruled his successor, Francis the Second, pressed on yet more bitterly the work of persecution. It was believed that he had sworn to exterminate "those of the religion." But the Huguenots were in no mood to bear extermination. Their Protestantism, like that of the Scots, was the Protestantism of Calvin. As they grew in numbers, their churches formed themselves on the model of Geneva, and furnished in their synods and a.s.semblies a political as well as a religious organization; while the doctrine of resistance even to kings, if kings showed themselves enemies to G.o.d, found ready hearers, whether among the turbulent French _n.o.blesse_, or among the traders of the towns who were stirred to new dreams of const.i.tutional freedom. Theories of liberty or of resistance to the crown were as abhorrent to Elizabeth as to the Guises, but again necessity swept her into the current of Calvinism. She was forced to seize on the religious disaffection of France as a check on the dreams of aggression which Francis and Mary had shown in a.s.suming the style of English Sovereigns. The English amba.s.sador, Throckmorton, fed the alarms of the Huguenots and pressed them to take up arms. It is probable that the Huguenot plot which broke out in the March of 1560 in an attempt to surprise the French Court at Amboise was known beforehand by Cecil; and, though the conspiracy was ruthlessly suppressed, the Queen drew fresh courage from a sense that the Guises had henceforth work for their troops at home.

[Sidenote: Treaty of Edinburgh.]

At the end of March therefore Lord Grey pushed over the border with 8000 men to join the Lords of the Congregation in the siege of Leith. The Scots gave little aid; and an a.s.sault on the town signally failed.

Philip too in a sudden jealousy of Elizabeth's growing strength demanded the abandonment of the enterprise, and offered to warrant England against any attack from the north if its forces were withdrawn. But eager as Elizabeth was to preserve Philip's alliance, she preferred to be her own security. She knew that the Spanish king could not abandon her while Mary Stuart was queen of France, and that at the moment of his remonstrances Philip was menacing the Guises with war if they carried out their project of bringing about a Catholic rising by a descent on the English coast. Nor were the threats of the French Court more formidable. The b.l.o.o.d.y repression of the conspiracy of Amboise had only fired the temper of the Huguenots; southern and western France were on the verge of revolt; the House of Bourbon had adopted the reformed faith, and put itself at the head of the Protestant movement. In the face of dangers such as these the Guises could send to Leith neither money nor men. Elizabeth therefore remained immoveable while famine did its work on the town. At the crisis of the siege the death of Mary of Guise threw the direct rule over Scotland into the hands of Francis and Mary Stuart; and the exhaustion of the garrison forced the two sovereigns to purchase its liberation by two treaties which their envoys concluded at Edinburgh in June 1560. That with the Scotch pledged them to withdraw for ever the French from the realm, and left the government of Scotland to a Council of the Lords. The treaty with England was a more difficult matter. Francis and Mary had forbidden their envoys to sign any engagement with Elizabeth as to the Scottish realm, or to consent to any abandonment of their claims on the royal style of England. It was only after long debate that Cecil wrested from them the acknowledgement that the realms of England and Ireland of right appertained to Elizabeth, and a vague clause by which the French sovereigns promised the English Queen that they would fulfil their pledges to the Scots.

[Sidenote: Elizabeth's character.]

Stubborn however as was the resistance of the French envoys the signature of the treaty proclaimed Elizabeth's success. The issue of the Scotch war revealed suddenly to Europe the vigour of the Queen and the strength of her throne. What her ability really was no one, save Cecil, had as yet suspected. There was little indeed in her outward demeanour to give any indication of her greatness. To the world about her the temper of Elizabeth recalled in its strange contrasts the mixed blood within her veins. She was at once a daughter of Henry and of Anne Boleyn. From her father she inherited her frank and hearty address, her love of popularity and of free intercourse with the people, her dauntless courage and her amazing self-confidence. Her harsh, manlike voice, her impetuous will, her pride, her furious outbursts of anger came to her with her Tudor blood. She rated great n.o.bles as if they were schoolboys; she met the insolence of Lord Ess.e.x with a box on the ear; she broke now and then into the gravest deliberations to swear at her ministers like a fishwife. Strangely in contrast with these violent outlines of her father's temper stood the sensuous, self-indulgent nature she drew from Anne Boleyn. Splendour and pleasure were with Elizabeth the very air she breathed. Her delight was to move in perpetual progresses from castle to castle through a series of gorgeous pageants, fanciful and extravagant as a caliph's dream. She loved gaiety and laughter and wit. A happy retort or a finished compliment never failed to win her favour. She h.o.a.rded jewels. Her dresses were innumerable. Her vanity remained, even to old age, the vanity of a coquette in her teens. No adulation was too fulsome for her, no flattery of her beauty too gross. She would play with her rings that her courtiers might note the delicacy of her hands; or dance a coranto that an amba.s.sador, hidden dexterously behind a curtain, might report her sprightliness to his master. Her levity, her frivolous laughter, her unwomanly jests gave colour to a thousand scandals. Her character in fact, like her portraits, was utterly without shade. Of womanly reserve or self-restraint she knew nothing. No instinct of delicacy veiled the voluptuous temper which broke out in the romps of her girlhood and showed itself almost ostentatiously through her later life. Personal beauty in a man was a sure pa.s.sport to her liking. She patted handsome young squires on the neck when they knelt to kiss her hand, and fondled her "sweet Robin," Lord Leicester, in the face of the Court.

It was no wonder that the statesmen whom she outwitted held Elizabeth to be little more than a frivolous woman, or that Philip of Spain wondered how "a wanton" could hold in check the policy of the Escurial. But the Elizabeth whom they saw was far from being all of Elizabeth. Wilfulness and triviality played over the surface of a nature hard as steel, a temper purely intellectual, the very type of reason untouched by imagination or pa.s.sion. Luxurious and pleasure-loving as she seemed, the young Queen lived simply and frugally, and she worked hard. Her vanity and caprice had no weight whatever with her in state affairs. The coquette of the presence-chamber became the coolest and hardest of politicians at the council-board. Fresh from the flattery of her courtiers, she would tolerate no flattery in the closet; she was herself plain and downright of speech with her counsellors, and she looked for a corresponding plainness of speech in return. The very choice of her advisers indeed showed Elizabeth's ability. She had a quick eye for merit of any sort, and a wonderful power of enlisting its whole energy in her service. The sagacity which chose Cecil and Walsingham was just as unerring in its choice of the meanest of her agents. Her success indeed in securing from the beginning of her reign to its end, with the single exception of Leicester, precisely the right men for the work she set them to do sprang in great measure from the n.o.blest characteristic of her intellect. If in loftiness of aim the Queen's temper fell below many of the tempers of her time, in the breadth of its range, in the universality of its sympathy it stood far above them all. Elizabeth could talk poetry with Spenser and philosophy with Bruno; she could discuss Euphuism with Lilly, and enjoy the chivalry of Ess.e.x; she could turn from talk of the last fashions to pore with Cecil over despatches and treasury books; she could pa.s.s from tracking traitors with Walsingham to settle points of doctrine with Parker, or to calculate with Frobisher the chances of a north-west pa.s.sage to the Indies. The versatility and many-sidedness of her mind enabled her to understand every phase of the intellectual movement about her, and to fix by a sort of instinct on its higher representatives.

It was only on its intellectual side indeed that Elizabeth touched the England of her day. All its moral aspects were simply dead to her. It was a time when men were being lifted into n.o.bleness by the new moral energy which seemed suddenly to pulse through the whole people, when honour and enthusiasm took colours of poetic beauty, and religion became a chivalry. But the finer sentiments of the men about her touched Elizabeth simply as the fair tints of a picture would have touched her.

She made her market with equal indifference out of the heroism of William of Orange or the bigotry of Philip. The n.o.blest aims and lives were only counters on her board. She was the one soul in her realm whom the news of St. Bartholomew stirred to no thirst for vengeance; and while England was thrilling with the triumph over the Armada, its Queen was coolly grumbling over the cost, and making her profit out of the spoiled provisions she had ordered for the fleet that saved her. No womanly sympathy bound her even to those who stood closest to her life.

She loved Leicester indeed; she was grateful to Cecil. But for the most part she was deaf to the voices either of love or grat.i.tude. She accepted such services as were never rendered to any other English sovereign without a thought of return. Walsingham spent his fortune in saving her life and her throne, and she left him to die a beggar. But, as if by a strange irony, it was to this very lack of womanly sympathy that she owed some of the grandest features of her character. If she was without love she was without hate. She cherished no petty resentments; she never stooped to envy or suspicion of the men who served her. She was indifferent to abuse. Her good humour was never ruffled by the charges of wantonness and cruelty with which the Jesuits filled every Court in Europe. She was insensible to fear. Her life became at last a mark for a.s.sa.s.sin after a.s.sa.s.sin, but the thought of peril was the thought hardest to bring home to her. Even when Catholic plots broke out in her very household she would listen to no proposals for the removal of Catholics from her court.

If any trace of her s.e.x lingered in the Queen's actual statesmanship, it was seen in the simplicity and tenacity of purpose that often underlies a woman's fluctuations of feeling. It was the directness and steadiness of her aims which gave her her marked superiority over the statesmen of her time. No n.o.bler group of ministers ever gathered round a council-board than those who gathered round the council-board of Elizabeth. But she was the instrument of none. She listened, she weighed, she used or put by the counsels of each in turn, but her policy as a whole was her own. It was a policy, not of genius, but of good sense. Her aims were simple and obvious: to preserve her throne, to keep England out of war, to restore civil and religious order. Something of womanly caution and timidity perhaps backed the pa.s.sionless indifference with which she set aside the larger schemes of ambition which were ever opening before her eyes. In later days she was resolute in her refusal of the Low Countries. She rejected with a laugh the offers of the Protestants to make her "head of the religion" and "mistress of the seas." But her amazing success in the end sprang mainly from this wise limitation of her aims. She had a finer sense than any of her counsellors of her real resources; she knew instinctively how far she could go and what she could do. Her cold, critical intellect was never swayed by enthusiasm or by panic either to exaggerate or to underestimate her risks or her power. Of political wisdom indeed in its larger and more generous sense Elizabeth had little or none; but her political tact was unerring. She seldom saw her course at a glance, but she played with a hundred courses, fitfully and discursively, as a musician runs his fingers over the keyboard, till she hit suddenly upon the right one. Her nature was essentially practical and of the present.