be no lasting good done till then.—Impossible! say some. Possible? Has it not been, in this world, as a practised fact? Did Hero-worship fail in Khox's case? Or are we made of other clay now? Did the Westminster Confession of Faith add some new property to the soul of man? God made the soul of man. He did not doom any soul of man to live as a Hypothesis and Hearsay, in a world filled with such, and with the fatal work and fruit of such!—
But to return: This that Knox did for his Nation, I say, we may really call a resurrection as from death. It was not a smooth business; but it was welcome surely, and cheap at that price, had it been far rougher. On the whole, cheap at any price;—as life is. The people began to live: they needed first of all to do that, at what cost and costs soever. Scotch Literature and Thought, Scotch Industry; James Watt, David Hume, Walter Scott, Robert Burns: I find Knox and the Reformation acting in the heart's core of every one of these persons and phenomena; I find that without the Reformation they would not have been. Or what of Scotland? The Puritanism of Scotland became that of England, of New England. A tumult in the High Church of Edinburgh spread into a universal battle and struggle over all these realms;—there came out, after fifty years' struggling, what we call the 'Glorious Revolution,' a Habeas-Corpus Act, Free Parliaments, and much else!—Alas, is it not too true what we said, That many men in the van do always, like Russian soldiers, march into the ditch of Schweidnitz, and fill it up with their dead bodies, that the rear may pass over them dry-shod and gain the honour? How many earnest rugged Cromwells, Knoxes, poor Peasant Covenanters, wrestling, battling for very life, in rough miry places, have to struggle, and suffer, and fall, greatly censured, bemired,—before a beautiful Revolution of Eighty-eight can step-over them in official pumps and silk-stockings, with universal three-times-three!
It seems to me hard measure that this Scottish man,
