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INTRODUCTION
xcvii
closely related.’1 Their belief, as we now see, was incorrect,
but it was not without foundation.
It would hardly be fair to Mary to leave this subject without
a word of warning against pushing too far the conclusions
to which we have been led, for the discussion of small points
is apt to give them an appearance of undue importance.
When we weigh that which is proved in Mary’s disfavour
with the accompanying circumstances which do her credit,
the balance of evidence, if against her, does not decide
much.
Even though it be true that Mary accomplished her
marriage before the arrival, or even before the grant, of a
dispensation, it does not follow that she understood the real
nature or the consequences of her action. Without a doubt
she had many excuses. She was youthful, impetuous and
‘ had a great want of good advice ’ (p. 499), that is, she was
very inadequately supplied with reliable counsellors. But in
the present case she seems to have made use of a trustworthy
person. Her marriage was solemnised by John Sinclair, the
future Bishop of Brechin, a man of whose integrity we happen
to possess ample testimony (pp. 512-516). If she placed her
whole case unreservedly in his hands—but we have no evidence
on this point—she may well have thought herself safe. Nor
must it be forgotten, that her firm adherence to her religion
in other matters stands out with unequivocal clearness at this
very juncture. Had she given up the Mass, all other objec¬
tions would apparently have been waived.2
It is perhaps impossible for any one now to form an opinion
on this part of Queen Mary’s career without borrowing some¬
thing from his settled ideas on events which took place
1 Spanish Calendar, 1587-1603, p. 727.
2 See p. 228, note 1, infra. Randolph, on July 16,1565, reports the following
words of hers. ‘What? Wolde you that I sholde mayke marchandize of my
religion, or frame myself to your menestors willes? Yt cane not be so.’—
J. Stevenson, Selections, p. 124.

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