advice of her brothers, the Duke of Guise and the Cardinal of Lorraine, she, in 1555, proposed to establish a standing army, to supply the place of the troops, which consisted of the feudal barons and their retainers. Such a force, being paid by the Crown, would have been entirely under its control; but the nobles saw the ulterior design, and compelled Mary to abandon it, on the ground that they and their vassals were able to defend Scotland, without further aid.177 Her next attempt was to consolidate the interests of the Catholic party, which she effected, in 1558, by marrying her daughter to the dauphin. This increased the influence of the Guises,178 whose niece, already queen of Scotland, would now, in the ordinary course of affairs, become queen of France. They urged their sister to extreme measures, and promised to assist her with French troops. On the other hand, the nobles remained firm, and prepared for the struggle. In December 1557, several of them had drawn up a covenant, agreeing to stand by each other, and to resist the tyranny with which they were threatened.179 They now took the name of Lords of the Congregation, and sent forth their agents to secure the subscriptions of those who wished for a reformation of the Church.180 They, moreover, wrote to Knox, whose style of preaching, being very popular, would, they thought, be useful in stirring up the people to rebellion.181 He was then in Geneva, and did not arrive in Scotland till May 1559,182 by which time the result of the impending contest was hardly doubtful, so successful had the nobles been in strengthening their party, and so much reason had they to expect the support of Elizabeth.
Nine days after Knox entered Scotland, the first blow was struck. On the 11th of May 1559, he preached in Perth. After the sermon, a tumult arose, and the people plundered the churches and pulled down the monasteries.183 The queen-regent, hastily assembling troops, marched towards the town. But the nobles were on the alert. The Earl of Glencairn joined the congregation with two thousand five hundred men; and a treaty was concluded, by which both sides agreed to disarm, on condition that no one should be punished for what had already happened.184 Such, however, was the state of the public mind, that peace was impossible. In a few days, war again broke out; and this time the result was more decisive. The Lords of the Congregation mustered in great force. Perth, Stirling, and Linlithgow, fell into their hands. The queen-regent retreated before them. She evacuated Edinburgh; and, on the 29th of June, the Protestants entered the capital in triumph.185
All this was done in seven weeks from the breaking out of the first riot. Both parties were now willing to negotiate, with the view of gaining time; the queen-regent expecting aid from France, the Lords expecting it from England.186 But the proceedings of Elizabeth being tardy, the Protestants, after waiting for some months, determined to strike a decisive blow before the reinforcements arrived. In October, the principal peers, headed by the Duke of Chastelherault, the Earl of Arran, the Earl of Argyle, and the Earl of Glencairn, assembled at Edinburgh. A great meeting was held, of which Lord Ruthven was appointed president, and in which the queen-regent was solemnly suspended from the government, on the ground that she was opposed to ‘the glory of God, to the liberty of the realm, and to the welfare of the nobles.’187
In the winter, an English fleet sailed into the Frith, and anchored near Edinburgh.188 In January 1560, the Duke of Norfolk arrived at Berwick, and concluded, on the part of Elizabeth, a treaty with the Lords of the Congregation, by virtue of which the English army entered Scotland on the 2nd of April.189 Against this combination, the government could effect nothing, and in July, was glad to sign a peace, by which the French troops were to evacuate Scotland, and the whole power of administration was virtually consigned to the Protestant Lords.190
The complete success of this great revolution, and the speed with which it was effected, are of themselves a decisive proof of the energy of those general causes by which the whole movement was controlled. For more than a hundred and fifty years, there had been a deadly struggle between the nobles and the Church: and the issue of that struggle, was the establishment of the Reformation, and the triumph of the aristocracy. They had, at last, carried their point. The hierarchy was overthrown, and replaced by new and untried men. All the old notions of apostolic succession, of the imposition of hands, and of the divine right of ordination, were suddenly discarded. The offices of the Church were performed by heretics, the majority of whom had not even been ordained.191 Finally, and to crown the whole, in the summer of the same year, 1560, the Scotch parliament passed two laws, which utterly subverted the ancient scheme. By one of these laws, every statute which had ever been enacted in favour of the Church, was at once repealed.192 By the other law, it was declared that whoever either said mass, or was present while it was said, should, for the first offence, lose his goods; for the second offence be exiled; and, for the third offence, be put to death.193
Thus it was, that an institution, which had borne the brunt of more than a thousand years, was shivered, and fell to pieces. And, from its fall, great things were augured. It was believed, that the people would be enlightened, that their eyes were opening to their former follies, and that the reign of superstition was about to end. But what was forgotten then, and what is too often forgotten now, is, that in these affairs there is an order and a natural sequence, which can never be reversed. This is, that every institution, as it actually exists, no matter what its name or pretences may be, is the effect of public opinion far more than the cause; and that it will avail nothing to attack the institution, unless you can first change the opinion. In Scotland, the Church was grossly superstitious; but it did not, therefore, follow, that to overthrow the establishment, would lessen the evil. They who think that superstition can be weakened in this way, do not know the vitality of that dark and ill-omened principle. Against it, there is only one weapon, and that weapon is knowledge. When men are ignorant, they must be superstitious; and wherever superstition exists, it is sure to organize itself into some kind of system, which it makes its home. If you drive it from that home, it will find another. The spirit transmigrates; it assumes a new form; but still it lives. How idle, then, is that warfare which reformers are too apt to wage, in which they slay the carcass, and spare the life! The husk, forsooth, they seek out and destroy; but within that husk is a seed of deadly poison, whose vitality they are unable to impair, and which, shifted from its place, bears fruit in another direction, and shoots up with a fresh, and often a more fatal, exuberance.
The truth is, that every institution, whether political or religious, represents, in its actual working, the form and pressure of the age. It may be very old; it may bear a venerated name; it may aim at the highest objects: but whoever carefully studies its history, will find that, in practice, it is successively modified by successive generations, and that, instead of controlling society, it is controlled by it. When the Protestant Reformation was effected, the Scotch were excessively ignorant, and, therefore, in spite of the Reformation, they remained excessively superstitious. How long that ignorance continued, and what its results were, we shall presently see; but before entering into that inquiry, it will be advisable to trace the immediate consequences of the Reformation itself, in connexion with the powerful class by whose authority it was established.
The nobles, having overthrown the Church, and stripped it of a large part of its wealth, thought that they were to reap the benefit of their own labour. They had slain the enemy, and they wished to divide the spoil.194 But this did not suit the views of the Protestant preachers. In their opinion, it was impious to secularize ecclesiastical property, and turn it aside to profane purposes. They held, that it was right, indeed, for the lords to plunder the Church; but they took for granted that the proceeds of the robbery were to enrich themselves. They were the godly men; and it was the business of the ruling