CHAPTER II

THE KING OF SCOTS

Such was the temper of England at the death of Elizabeth; and never had greater issues hung on the character of a ruler than hung on the character of her successor. Had he shared the sympathy with popular feeling which formed the strength of the Tudors, time might have brought peaceably about that readjustment of political forces which the growth of English energies had made a necessity. Had he possessed the genius of a great statesman, he might have distinguished in the mingled ma.s.s of impulses about him between the national and the sectarian, and have given scope to the n.o.bleness of Puritanism while resolutely checking its bigotry. It was no common ill-fortune that set at such a crisis on the throne a ruler without genius as without sympathy, and that broke the natural progress of the people by a conflict between England and its kings.

[Sidenote: James Stuart.]

Throughout the last days of Elizabeth most men had looked forward to a violent struggle for the Crown. The more bigoted Catholics supported the pretensions of Isabella, the eldest daughter of Philip the Second of Spain. The house of Suffolk, which through the marriage of Lady Catharine Grey with Lord Hertford was now represented by their son, Lord Beauchamp, still clung to its parliamentary t.i.tle under the will of Henry the Eighth. Even if the claim of the house of Stuart was admitted, there were some who held that the Scottish king, as an alien by birth, had no right of inheritance, and that the succession to the crown lay in the next Stuart heiress, Arabella Stuart, a granddaughter of Lady Lennox by her younger son, Darnley's brother. But claims such as these found no general support. By a strange good fortune every great party in the realm saw its hopes realized in King James. The ma.s.s of the Catholics, who had always been favourable to a Scottish succession, were persuaded that the son of Mary Stuart would at least find toleration for his mother's co-religionists; and as they watched the distaste for Presbyterian rule and the tendency to comprehension which James had already manifested, they listened credulously to his emissaries. On the other hand the Puritans saw in him the king of a Calvinistic people, bred in a Church which rejected the ceremonies that they detested and upheld the doctrines which they longed to render supreme, and who had till now, whatever his strife might have been with the claims of its ministers, shown no dissent from its creed or from the rites of its worship. Nor was he less acceptable to the more secular tempers who guided Elizabeth's counsels. The bulk of English statesmen saw too clearly the advantages of a union of the two kingdoms under a single head to doubt for a moment as to the succession of James. If Elizabeth had refused to allow his claim to be formally recognized by Parliament she had pledged herself to suffer no detriment to be done to it there; and in her later days Cecil had come forward to rescue the young king from his foolish intrigues with English parties and Catholic powers, and to a.s.sure him of support. No sooner in fact was the Queen dead than James Stuart was owned as king by the Council without a dissentient voice.

[Sidenote: His youth.]

To James himself the change was a startling one. He had been a king indeed from his cradle. But his kingdom was the smallest and meanest of European realms, and his actual power had been less than that of many an English peer. For years he had been the mere sport of warring n.o.bles who governed in his name. Their rule was a sheer anarchy. For a short while after Mary's flight Murray showed the genius of a born master of men; but at the opening of 1570 his work was ended by the shot of a Hamilton.

"What Bothwellhaugh has done," Mary wrote joyously from her English prison at the news, "has been done without order of mine: but I thank him all the more for it." The murder in fact plunged Scotland again into a chaos of civil war which, as the Queen shrewdly foresaw, could only tend to the after-profit of the Crown. A year later the next regent, the child-king's grandfather, Lord Lennox, was slain in a fray at Stirling; and it was only when the regency pa.s.sed into the strong hand of Morton at the close of 1572, and when England intervened in the cause of order, that the land won a short breathing-s.p.a.ce. Edinburgh, the last fortress held in Mary's name, surrendered to a force sent by Elizabeth; its captain, Kirkaldy of Grange, was hanged for treason in the market-place; and the stern justice of Morton forced peace upon the warring lords. But hardly five years had pa.s.sed when a union of his rivals and their adroit proclamation of the boy-king put an end to Morton's regency and gave a fresh aim to the factions who were tearing Scotland to pieces. To get hold of the king's person, to wield in his name the royal power, became the end of their efforts. The boy was safe only at Stirling; and even at Stirling a fray at the gate all but transferred him from the Erskines to fresh hands. It was in vain that James sought security in a bodyguard; or strove to baffle the n.o.bles by recalling a cousin, Esme Stuart, from France, and giving him the control of affairs. A sudden flight back to Stirling only saved him from seizure at Doune; and a few months later, as James hunted at Ruthven, he found the hand of the Master of Glamis on his bridle-rein. "Better bairns greet than bearded men," was the gruff answer to his tears, as his favourite fled into exile and the boy-king saw himself again a tool in the hands of the lords.

[Sidenote: His purpose.]

Such was the world in which James had grown to manhood; a world of brutal swordsmen, in whose hands the boy who shrank from the very sight of a sword seemed helpless. But if the young king had little physical courage, morally he proved fearless enough. He drew confidence in himself from a sense of his intellectual superiority to the men about him. From his earliest years indeed James showed a precocious cleverness; and as a child he startled grave councillors by his "discourse, walking up and down in the Lady Mar's hand, of knowledge and ignorance." It was his amazing self-reliance which enabled him to bear the strange loneliness of his life. He had nothing in common with the turbulent n.o.bles whose wild cries he had heard from the walls of Stirling Castle, as they slew his grandfather in the streets of the town below. But he had just as little sympathy with the spiritual or political world which was springing into life around his cradle. The republican Buchanan was his tutor, and he was bred in the religious school of Knox; but he shrank instinctively from Calvinism with its consecration of rebellion, its a.s.sertion of human equality, its declaration of the responsibility of kings, while he detected and hated the republican drift of the thinkers of the Renascence. In later years James denounced the chronicles of both Buchanan and Knox as "infamous invectives," and would have had their readers punished "even as it were their authors risen again." His temper and purpose were in fact simply those of the kings who had gone before him. He was a Stuart to the core; and from his very boyhood he set himself to do over again the work which the Stuarts had done.

[Sidenote: The work of the Stuarts.]

Their work had been the building up of the Scottish realm, its change from a medley of warring n.o.bles into an ordered kingdom. Never had freedom been bought at a dearer price than it was bought by Scotland in its long War of Independence. Wealth and public order alike disappeared.

The material prosperity of the country was brought to a standstill. The work of civilization was violently interrupted. The work of national unity was all but undone. The Highlanders were parted by a sharp line of division from the Lowlanders, while within the Lowlands themselves feudalism overmastered the Crown. The n.o.bles became almost wholly independent. The royal power, under the immediate successors of Bruce, sank into insignificance. From the walls of Stirling the Scotch kings of that earlier time looked out on a realm where they could not ride thirty miles to north or to south save at the head of a host of armed men. With James the First began the work of building the monarchy up again from this utter ruin; but the wresting of Scotland from the grasp of its n.o.bles was only wrought out in a struggle of life and death. Few figures are more picturesque than the figures of the young Scotch kings as they dash themselves against the iron circle which girds them round in their desperate efforts to rescue the Crown from serfdom. They carry their life in their hands; a doom is on them; they die young and by violent deaths. One was stabbed by plotters in his bedchamber. Another was stabbed in a peasant's hut where he had crawled for refuge after defeat. Another was slain by the bursting of a cannon. The fourth James fell more n.o.bly at Flodden. The fifth died of a broken heart on the news of Solway Moss. But hunted and slain as they were, the kings clung stubbornly to the task they had set themselves.

[Sidenote: The Stuarts and the Reformation.]

They stood almost alone. The Scottish people was too weak as yet to form a check on the baronage; and the one force on which the Crown could reckon was the force of the Church. To enrich the Church, to bind its prelates closely to the monarchy by the gift of social and political power, was the policy of every Stuart. A greater force than that of the Church lay in the dogged perseverance of the kings themselves. Little by little their work was done. The great house of Douglas was broken at last. The ruin of lesser houses followed in its train, and under the fifth of the Jameses Scotland saw itself held firmly in the royal grasp.

But the work of the Stuarts was hardly done when it seemed to be undone again by the Reformation. The prelates were struck down. The n.o.bles were enormously enriched. The sovereign again stood alone in the face of the baronage. It was only by playing on their jealousies and divisions that Mary Stuart could withstand the n.o.bles who banded themselves together to overawe the Crown. Once she broke their ranks by her marriage with Darnley; and after the ill-fated close of this effort she strove again to break their ranks by her marriage with Bothwell. Again the attempt failed; and Mary fled into lifelong exile, while the n.o.bles, triumphant at last in the strife with the Crown, governed Scotland in the name of her child.

[Sidenote: James and the n.o.bles.]

It was thus that in his boyhood James looked on the ruin of all that his fathers had wrought. But the wreck was not as utter as it seemed. Even in the storm of the Reformation the sense of royal authority had not wholly been lost; the craving for public order, and the conviction that order could only be found in obedience to the sovereign, had in fact been quickened by the outbreak of faction; and the rule of Murray and Morton had shown how easily the turbulent n.o.bles could be bent by an energetic use of the royal power. Lonely and helpless as he seemed, James was still king, and he was a king who believed in his kingship.

The implicit faith in his own divine right to rule the greatest in the land gave him a strength as great as that of the regents. At seventeen he was strong enough to break the yoke of the Douglases and to drive them over the English border. At eighteen he could bring the most powerful of the Protestant n.o.bles, the Earl of Gowrie, to the block. A year later indeed the lords were back again; for the Armada was at hand, and Elizabeth distrusted the young king, who was intriguing at Paris and Madrid. English help brought back the exiles; "there was no need of words," James said bitterly to the lords as they knelt before him with protestations of loyalty; "weapons had spoken loud enough." But their return was far from undoing his work. Elizabeth's pledges as to the succession, James's alliance with her against the Armada, restored the friendship of England; and once secure against English intervention the king had little difficulty in resuming his mastery at home. A significant ceremony showed that the strife with the n.o.bles was at an end. James summoned them to Edinburgh, and called on them to lay aside their feuds with one another. The pledge was solemnly given, and each n.o.ble, "holding his chief enemy by the hand," walked in his doublet to the market-cross of the city, while the people sang aloud for joy.

[Sidenote: The Scotch people.]

The policy of the Stuarts had at last reached its end, and James was master of the great houses that had so long overawed the Crown. But he was farther than ever from being absolute master of his realm. Amidst the turmoil of the Reformation a new force had come to the front. This was the Scottish people itself. Till now peasant and burgher had been of small account in the land. The towns were little more than villages. The peasants, scattered thinly over valley and hillside and winning a scant subsistence from a thankless soil, were too few and too poor to be a political force. They were of necessity dependent on their lords; and in the centuries of feudal anarchy which followed the War of Independence the strife of lord against lord made their life a mere struggle for existence. To know neither rest nor safety, to face danger every hour, to plough the field with arms piled carefully beside the furrow, to watch every figure that crossed the hillside in doubt whether it were foe or friend, to be roused from sleep by the slogan of the Highlander or the cry of the borderer as they swept sheep and kye from every homestead in the valley, to bear hunger and thirst and cold and nakedness, to cower within the peel-tower or lurk in the moorland while barn and byre went up in pitiless flame, to mount and ride at a lord's call on forays as pitiless, this was the rough school in which the Scotch peasant was trained through two hundred years. But it was a school in which he learned much. Suffering that would have degraded a meaner race into slaves only hardened and enn.o.bled the temper of the Scotchman. It was from these ages of oppression and lawlessness that he drew the rugged fidelity, the dogged endurance, the shrewdness, the caution, the wariness, the rigid thrift, the n.o.ble self dependence, the patience, the daring, which have distinguished him ever since. Nowhere did the Reformation do a grander work than in Scotland, but it was because nowhere were the minds of men so prepared for its work. The soil was ready for the seed. The developement of a n.o.ble manhood brought with it the craving for a spiritual and a national existence, and at the call of the Reformation the Scotch people rose suddenly into a nation and a Church.

[Sidenote: Knox.]

One well-known figure embodied the moral strength of the new movement.

In the king's boyhood, amidst the wild turmoil which followed on Murray's fall, an old man bent with years and toil might have been seen creeping with a secretary's aid to the pulpit of St. Giles. But age and toil were powerless over the spirit of John Knox. In the pulpit "he behoved to lean at his first entry: but ere he had done with his sermon he was so active and vigorous that he was like to ding the pulpit into blads and fly out of it." It was in vain that men strove to pen the fiery words of the great preacher. "In the opening up of his text," says a devout listener, "he was moderate; but when he entered into application he made me so grue and tremble that I could not hold a pen to write." What gave its grandeur to the doctrine of Knox was his resolute a.s.sertion of a Christian order before which the social and political forces of the world about him shrank into insignificance. The meanest peasant, once called of G.o.d, felt within him a strength that was stronger than the might of n.o.bles, and a wisdom that was wiser than the statecraft of kings. In that mighty elevation of the ma.s.ses which was embodied in the Calvinist doctrines of election and grace lay the germs of the modern principles of human equality. The fruits of such a teaching soon showed themselves in a new att.i.tude of the people. "Here,"

said Morton, over the grave of John Knox, "here lies one who never feared nor flattered any flesh"; and if Scotland still reverences the memory of the reformer it is because at that grave her peasant and her trader learned to look in the face of n.o.bles and kings and "not be ashamed."

[Sidenote: The Kirk and the people.]

The moral power which Knox created was to express itself through the ecclesiastical forms which had been devised by the genius of Calvin. The new force of popular opinion was concentrated and formulated in an ordered system of kirk-sessions and presbyteries and provincial synods, while chosen delegates formed the General a.s.sembly of the Kirk. In this organization of her churches, Scotland saw herself for the first time the possessor of a really representative system, of a popular government. In her Parliaments the peasant had no voice, the burgher a feeble and unimportant one. They were in fact but feudal gatherings of prelates and n.o.bles, whose action was fettered by the precautions of the Crown. Of real parliamentary life, such as was seen across the border, not a trace could be found in the a.s.semblies which gathered round the Scottish kings; but a parliamentary life of the keenest and intensest order at once appeared among the lay and spiritual delegates who gathered to the General a.s.sembly of the Kirk. Not only did Presbyterianism bind Scotland together as it had never been bound before by its administrative organization, but by the power it gave the lay elders in each congregation, and by the summons of laymen in an overpowering majority to the earlier a.s.semblies, it called the people at large to a voice, and as it turned out a decisive voice, in the administration of affairs. If its government by ministers gave it the outer look of an ecclesiastical despotism, no Church const.i.tution has proved in practice so democratic as that of Scotland. Its influence in raising the nation at large to a consciousness of its power was shown by the change which pa.s.sed from the moment of its establishment over the face of Scottish history.

[Sidenote: The Kirk and the king.]

The sphere of action to which it called the people was in fact not a mere ecclesiastical but a national sphere. Formally the a.s.sembly meddled only with matters of religion; but in the creed of the Calvinist, as in the creed of the Catholic, the secular and the religious world were one.

It was the office of the Church to enforce good and to rebuke evil; and social and political life fell alike within her "discipline." Feudalism received its death-blow when the n.o.ble who had wronged his wife or murdered his tenant sate humbled before the peasant elders on the stool of repentance. The new despotism which was growing up under the form of the monarchy found a sudden arrest in the challenge of the Kirk. When James summoned the preachers before his Council and arraigned their meetings as without warrant and seditious, "Mr. Andrew Melville could not abide it, but broke off upon the king in so zealous, powerful, and unresistible a manner that howbeit the king used his authority in most crabbed and choleric manner, yet Mr. Andrew bore him down, and uttered the commission as from the mighty G.o.d, calling the king but 'G.o.d's silly va.s.sal'; and taking him by the sleeve, says this in effect, though with much hot reasoning and many interruptions: 'Sir, we will humbly reverence your Majesty always--namely, in public. But since we have this occasion to be with your Majesty in private, and the truth is that you are brought in extreme danger both of your life and crown, and with you the country and kirk of Christ is like to wreck, for not telling you the truth and giving of you a faithful counsel, we must discharge our duty therein or else be traitors both to Christ and you! And therefore, sir, as divers times before, so now again I must tell you, there are two kings and two kingdoms in Scotland. There is Christ Jesus the King, and his kingdom the Kirk, whose subject James the Sixth is, and of whose kingdom not a king, nor a lord, nor a head, but a member. And they whom Christ hath called to watch over his kirk and govern his spiritual kingdom have sufficient power and authority so to do both together and severally; the which no Christian king nor prince should control and discharge, but fortify and a.s.sist, otherwise not faithful servants nor members of Christ!'"

[Sidenote: The ministers and the people.]

It is idle to set aside words like these as the mere utterances of fanaticism or of priestly arrogance. James and his Council would have made swift work of mere fanatics or of arrogant priests. Why Melville could withdraw unharmed was because a people stood behind him, a people suddenly wakened to a consciousness of its will, and stern in the belief that a divine duty lay on it to press that will on its king. Through all the theocratic talk of the Calvinist ministers we see a popular power that fronts the Crown. It is the Scotch people that rises into being under the guise of the Scotch Kirk. The men who led it were men with no official position or material power, for the n.o.bles had stripped the Church of the vast endowments which had lured their sons and the royal b.a.s.t.a.r.ds within the pale of its ministry. The ministers of the new communion were drawn from the burghers and peasantry or at best from the smaller gentry; and nothing in their social position aided them in withstanding the n.o.bles or the Crown. Their strength lay simply in the popular sympathy behind them, in their capacity of rousing national opinion through the pulpit, of expressing it through the a.s.sembly. The claims which such men advanced, ecclesiastical as their garb might be, could not fail to be national in their issues. In struggling against episcopacy they were in fact struggling against any breaking-up or impeding of that religious organization which alone enabled Scotland to withstand the claims of the Crown. In jealously a.s.serting the right of the General a.s.sembly to meet every year and to discuss every question that met it, they were vindicating in the only possible fashion the right of the nation to rule itself in a parliamentary way. In a.s.serting the liberty of the pulpit they were for the first time in the history of Europe recognizing the power of public opinion and fighting for freedom whether of thought or of speech. Strange to modern ears as their language may be, bigoted and narrow as their temper must often seem, it is well to remember the greatness of the debt we owe them. It was their stern resolve, their energy, their endurance that saved Scotland from a civil and religious despotism, and that in saving the liberty of Scotland saved English liberty as well.

[Sidenote: Andrew Melville.]

The greatest of the successors of Knox was Andrew Melville. Two years after Knox's death Melville came fresh from a training among the French Huguenots to take up and carry forward his work. With less prophetic fire than his master he possessed as fierce a boldness, a greater disdain of secular compromises, a lofty pride in his calling, a bigoted faith in Calvinism that knew neither rest nor delay in its full establishment throughout the land. As yet the system of Presbyterian faith and discipline, with the synods and a.s.semblies in which it was embodied, though it had practically won its hold over southern Scotland, was without legal sanction. The demand of the ministers for a rest.i.tution of the Church lands and the resolve of the n.o.bles not to part with their spoil had caused the rejection of the Book of Discipline by the Estates. The same spirit of greed secured the retention of a nominal episcopacy. Though the name of bishops and archbishops appeared "to many to savour of Papistry," bishops and archbishops were still named to vacant dioceses as milch-cows, through whom the revenues of the sees might be drained by the great n.o.bles. Against such "Tulchan-bishops," as they were nicknamed by the people's scorn, a "Tulchan" being a mere calf-skin stuffed with hay by which a cow was persuaded to give her milk after her calf was taken from her, Knox had not cared to protest; he had only taken care that they should be subject to the General a.s.sembly, and deprived of all jurisdiction or authority beyond that of a Presbyterian "Superintendent." His strong political sense hindered a conflict on such a ground with the civil power, and without a conflict it was plain that no change could come. The Regent Morton, Calvinist as he was, supported the cause of Episcopacy, and the fact that bishops formed an integral part of the estates of the realm made any demand for their abolition distasteful to the large ma.s.s of men who always shrink from any const.i.tutional revolution.

[Sidenote: Presbyterianism established.]

But Melville threw aside all compromise. In 1580 the General a.s.sembly declared the office of bishop abolished, as having "no sure warrant, authority, or good ground out of the Word of G.o.d." In 1581 it adopted a second Book of Discipline which organized the Church on the pure Calvinistic model and advanced the full Calvinistic claim to its spiritual independence and supremacy within the realm. When the Estates refused to sanction this book the a.s.sembly sent it to every presbytery, and its gradual acceptance secured the organization of the Church. It was at this crisis that the appearance of Esme Stuart brought about the first reaction towards a revival of the royal power; and the Council under the guidance of the favourite struck at once at the preachers who denounced it. But their efforts to "tune the pulpits" were met by a bold defiance. "Though all the kings of the earth should call my words treason," replied one minister who was summoned to the Council-board, "I am ready by good reason to prove them to be the very truth of G.o.d, and if need require to seal them with my blood." Andrew Melville, when summoned on the same charge of seditious preaching, laid a Hebrew Bible on the Council-table and "resolved to try conclusions on that only."

What the Council shrank from "trying conclusions" with was the popular enthusiasm which backed these protests. When John Durie was exiled for words uttered in the pulpit, the whole town of Edinburgh met him on his return, "and going up the street with bare heads and loud voices sang to the praise of G.o.d till heaven and earth resounded."

[Sidenote: James and the Kirk.]

But it was this very popularity which roused the young king to action.

Boy of eighteen as he was, no sooner had the overthrow of the Douglases and the judicial murder of Lord Gowrie freed James from the power of the n.o.bles than he faced this new foe. Theologically his opinions were as Calvinistic as those of Melville himself, but in the ecclesiastical fabric of Calvinism, in its organization of the Church, in its annual a.s.semblies, in its public discussion and criticism of acts of government through the pulpit, he saw an organized democracy which threatened his crown. And at this he struck as boldly as his forefathers had struck at the power of feudalism. The n.o.bles, dreading the resumption of church lands, were with the king; and in 1584 an Act of the Estates denounced the judicial and legislative authority a.s.sumed by the General a.s.sembly, provided that no subjects, temporal or spiritual, "take upon them to convocate or a.s.semble themselves together for holding of councils, conventions, or a.s.semblies," and demanded a pledge of obedience from every minister. For the moment the ministers submitted; and James prepared to carry out his victory by a policy of religious balance. The Catholic lords were still strong in northern and western Scotland; and firmly as the King was opposed to the dogmas of Catholicism he saw the use he might make of the Catholics as a check on the power of the Congregation. It was with this view that he shielded Lord Huntly and the Catholic n.o.bles while he intrigued with the Guises abroad. But such a policy at such a juncture forced England to intervene. At a moment when the Armada was gathering in the Tagus, Elizabeth felt the need of securing Scotland against any revival of Catholicism; and her aid enabled the exiled lords to return in triumph in 1585. For the next ten years James was helpless in their hands. He was forced to ally himself with Elizabeth, to offer aid against the Armada, to make a Protestant marriage, to threaten action against Philip, to attack Huntly and the Catholic lords of the north on a charge of correspondence with Spain and to drive them from the realm. The triumph of the Protestant lords was a triumph of the Kirk. In 1592 the Acts of 1584 were repealed; Episcopacy was formally abolished; and the Calvinistic organization of the Church at last received legal sanction. All that James could save was the right of being present at the General a.s.sembly, and of fixing a time and place for its annual meeting. It was in vain that the young king struggled and argued; in vain that he resolutely a.s.serted himself to be supreme in spiritual as in civil matters; in vain that he showed himself a better scholar and a more learned theologian than the men who held him down.

The preachers scolded him from the pulpit and bade him "to his knees" to seek pardon for his vanity; while the a.s.sembly chided him for his "banning and swearing" and sent a deputation to confer with his Queen touching the "want of G.o.dly exercise among her maids."

[Sidenote: James and Presbyterianism.]

The bitter memory of these years of humiliation dwelt with James to the last. They were fiercely recalled, when he mounted the English throne.

"A Scottish Presbytery," he exclaimed at the Hampton Court Conference, "as well fitteth with monarchy as G.o.d and the Devil." Year after year he watched for the hour of deliverance, and every year brought it nearer.

His mother's death gave fresh strength to his throne. The alliance with England, Elizabeth's pledge not to oppose his succession, left him practically heir of the English Crown. Freed from the dread of a Catholic reaction, the Queen was at liberty to indulge in her dread of Calvinism, and to sympathize with the fresh struggle which James was preparing to make against it. Her att.i.tude, as well as the growing certainty of his coming greatness as sovereign of both realms, had no doubt their influence in again strengthening the king's position; and his new power was seen in his renewed mastery over the Scottish lords.

But this triumph over feudalism was only the opening of a decisive struggle with Calvinism. If he had defeated Huntly and his fellow-plotters, he refused to keep them in exile or to comply with the demand of the Church that he should refuse their services on the ground of religion. He would be king of a nation, he contended, and not of a part of it. The protest was a fair one; but the real secret of the king's policy towards the Catholics, as of his son's after him, was a "king-craft" which aimed at playing off one part of the nation against another to the profit of the Crown. "The wisdom of the Council," said a defiant preacher, "is this, that ye must be served with all sorts of men to serve your purpose and grandeur, Jew and Gentile, Papist and Protestant. And because the ministers and Protestants in Scotland are over strong and control the King, they must be weakened and brought low."

[Sidenote: The struggle with the Church.]

It was with this end before him that James set finally to work in 1597.

Cool, adroit, firm in his purpose, the young king seized on some wild outbreaks of the pulpit to a.s.sert a control over its utterances; a riot in Edinburgh in defence of the ministers enabled him to bring the town to submission by flooding its streets with Highlanders and Borderers; the General a.s.sembly itself was made amenable to royal influence by its summons to Perth, where the cooler temper of the northern ministers could be played off against the hot Presbyterianism of the ministers of the Lothians. It was the a.s.sembly itself which consented to curtail the liberty of preaching and the liberty of a.s.sembling in presbytery and synod, as well as to make the king's consent needful for the appointment of every minister. What James was as stubbornly resolved on was the restoration of Episcopacy. He wished not only to bridle but to rule the Church; and it was only through bishops that he could effectively rule it. The old tradition of the Stuarts had looked to the prelates for the support of the Crown, and James saw keenly that the new force which had overthrown them was a force which threatened to overthrow the monarchy itself. It was the people which in its religious or its political guise was the a.s.sailant of both. And as their foe was the same, so James argued with the shrewd short-sightedness of his race, their cause was the same. "No bishop," ran his famous adage, "no king!" To restore the episcopate was from this moment his steady policy. But its actual restoration only followed on the failure of a long attempt to bring the a.s.sembly round to a project of nominating representatives of itself in the Estates. The presence of such representatives would have strengthened the moral weight of the Parliament, while it diminished that of the a.s.sembly, and in both ways would have tended to the advantage of the Crown. But, cowed as the ministers now were, no pressure could bring them to do more than name delegates to vote according to their will in the Estates; and as such a plan foiled the king's scheme James was at last driven to use a statute which empowered him to name bishops as prelates with a seat in the Estates, though they possessed no spiritual status or jurisdiction. In 1600 two such prelates appeared in Parliament; and James followed up his triumph by the publication of his "Basilicon Doron," an a.s.sertion of the divine right and absolute authority of kings over all orders of men within their realms.

It is only by recalling the early history of James Stuart that we can realize the att.i.tude and temper of the Scottish Sovereign at the moment when the death of Elizabeth called him to the English throne. He came flushed with a triumph over Calvinism and democracy, but embittered by the humiliations he had endured from them, and dreading them as the deadly enemies of his crown. Raised at last to a greatness of which he had hardly dreamed, he was little likely to yield to a pressure, whether religious or political, against which in his hour of weakness he had fought so hard. Hopes of ecclesiastical change found no echo in a king whose ears were still thrilling with the defiance of Melville and his fellow ministers, and who among all the charms that England presented to him saw none so attractive as its ordered and obedient Church, its synods that met but at the royal will, its courts that carried out the royal ordinances, its bishops that held themselves to be royal officers.

Nor were the hopes of political progress likely to meet with a warmer welcome. Politics with a Stuart meant simply a long struggle for the exaltation of the Crown. It was a struggle where success had been won not by a reverence for law or a people's support, but by sheer personal energy, by a blind faith in monarchy and the rights of monarchy, by an unscrupulous use of every weapon which a king possessed. Craft had been met by craft, violence by violence. Justice had been degraded into a weapon in the royal hand. The sacredness of law had disappeared in a strife where all seemed lawful for the preservation of the Crown. By means such as these feudalism had been humbled and the long strife with the baronage brought at last to a close. Strife with the people had yet to be waged. But in whatever forms it might present itself, whether in his new land or his old, it would be waged by James as by his successors in the same temper and with the same belief, a belief that the welfare of the nation lay in the unchecked supremacy of the Crown, and a temper that held all means lawful for the establishment of such a supremacy.

CHAPTER III

THE BREAK WITH THE PARLIAMENT

1603-1611

[Sidenote: James the First.]