in
obedient to their Queen, but Elizabeth assented to the additional
words, that this was not to be in such cases as might lead to the
overthrow of the old Scottish rights and liberties. This was a very
comprehensive clause, which placed the further attempts of the Scotch
lords against the monarchical power under English protection.

While the siege of Leith was being carried on by land and sea,
commissioners from France appeared on the part of Queen Mary Stuart
and her husband, as they had now assumed the place of the Regent (who
had died in the midst of these troubles), to attempt to bring about an
agreement. The chief among them was Monluc, bishop of Valence, a
well-meaning and moderate man even in religious matters, who,
convinced of the impossibility of carrying on the war any further with
success, gave way step by step before the inflexible purpose of the
English plenipotentiary, William Cecil. He put his hand to the treaty
of Edinburgh, in which the withdrawal of the French troops from
Scotland and the destruction of the fortifications of Leith were
stipulated for. This satisfied the chief demand of the lords, and at
the same time agreed with the wish of the neighbouring Power. The King
and Queen of France and Scotland were no longer to bear the title and
arms of England and Ireland. For Scotland a provisional government was
arranged on the basis of election by the Estates; it was settled that
for the future also the Queen and King should decide on war and peace
only by their advice. It is easy to see how much a limitation of the
Scotch crown was connected with the interests of the Power that was
injured by its union with the crown of France.

Religion was not expressly mentioned; Queen Elizabeth had purposely
avoided it. But when the Scotch Parliament, to which the adjustment of
the matters in dispute was once more referred in the treaty of
Edinburgh, now met, nothing else could be expected than what in fact
happened. The Protestant Confession was accepted almost without
opposition, the bishops' jurisdiction declared to be abolished
according to the view of the confederate lords, the celebration of the
Mass not only forbidden, but, after the example of Geneva, prohibited
under the severest penalties.

How mightily had the self-governing church-society, founded three
years and a half before in the castle at Dun, secured its foothold! By
its union with the claims of the aristocracy it had broken up the
existin