III. Mary, Queen of England.

I am asked: Must you not admit that Mary, Queen of England, persecuted the Protestants of the British realm? I ask this question in reply: How is it that Catholics are persistently reproached [pg 262] for the persecutions under Mary's reign, while scarcely a voice is raised in condemnation of the legalized fines, confiscations and deaths inflicted on the Catholics of Great Britain and Ireland for three hundred years—from the establishment of the church of England, in 1534, to the time of the Catholic emancipation? Elizabeth's hands were steeped in the blood of Catholics, Puritans and Anabaptists. Why are these cruelties suppressed or glossed over, while those of Mary form the burden of every nursery tale? Is it because persecution becomes justice when Catholics happen to be the victims, or is it because they are expected, from long usage, to be insensible to torture?

If we weigh in the scales of impartial justice the reigns of both sisters, we shall be compelled to bring a far more severe verdict against Elizabeth.

First—Mary reigned only five years and four months. Elizabeth's reign lasted forty-four years and four months. The younger sister, therefore, swayed the sceptre of authority nearly nine times longer than the elder; and the number of Catholics who suffered for their faith during the long administration of Elizabeth may be safely said to exceed in the same proportion the victims of Mary's reign. Hallam asserts that “the rack seldom stood idle in the tower for all the latter part of Elizabeth's reign;”322 and its very first month was stained by an intolerant statute.323

Second—The most unpardonable act of Mary's life, in the judgment of her critics, was the execution of Lady Jane Grey. But Lady Jane was guilty of high treason, having usurped the throne of England, which she occupied for nine days. [pg 263] Elizabeth put to death her cousin Mary, Queen of Scots, after a long imprisonment, on the unsustained charge of aspiring to the English throne.

Third—Mary's zeal was exercised in behalf of the religion of her forefathers, and of the faith established in England for nearly a thousand years.

Elizabeth's zeal was employed in extending the new creed introduced by her father in a moment of passion, and modified by herself. Surely, the coercive enforcement of a new creed is more odious than the rigorous maintenance of the time-honored faith of a nation.

Mary, therefore, insisted on perpetuating the established order of things; Elizabeth on subverting it.

Fourth—The elder sister was propagating what she believed to be the unchangeable and infallible doctrines of Jesus Christ; the younger sister was propagating her own and her father's novel and more or less uncertain opinions.

Fifth—While Mary had no private or personal motives in oppressing Protestants, Elizabeth's hostility to the Catholic Church was intensified, if not instigated, by her hatred of the Pope, who had declared her illegitimate. Her legitimacy before the world depended on the success of the new religion, which had legalized her father's divorce from Catherine.

Sixth—Hence as Macaulay says, Mary was sincere in her religion; Elizabeth was not. “Having no scruple about conforming to the Romish Church when conformity was necessary to her own safety, retaining to the last moment of her life a fondness for much of the doctrine and much of the ceremonial of that Church, she yet subjected that Church to a persecution even more odious than [pg 264] the persecution with which her sister had harassed the Protestants. Mary ... did nothing for her religion which she was not prepared to suffer for it. She had held it firmly under persecution. She fully believed it to be essential to salvation. Elizabeth, in opinion, was little more than half a Protestant. She had professed, when it suited her, to be wholly a Catholic.... What can be said in defence of a ruler who is at once indifferent and intolerant?”324

An intelligent gentleman in North Carolina once said to me tauntingly, What do you think of bloody Mary? Did you ever hear, I replied, of her sister's cruelties to Catholics? He answered that he never read of that mild woman persecuting for conscience' sake. I was amazed at his words, until he acknowledged that his historical library was comprised in one work—D' Aubigné's History of the Reformation. That veracious author has prudently suppressed, or delicately touched, Elizabeth's peccadilloes as not coming within the scope of his plan. How many are found, like our North Carolina gentleman, who are familiar from their childhood with the name of Smithfield, but who never once heard of Tyburn!

[pg 265]