he historical learning of either the Reformation or
the Covenant.

[96] The 'end' to which or for which all the Church patrimony is here
said to be given, does not seem to be merely the 'charge of the poor';
though Protestants as well as Catholics often urge that as fundamentally
true. It seems to be rather the whole group of good objects which are
gathered together. The Latin and German originals must be consulted.

[97] Stair's 'Institutions,' ii. 3, 36. Erskine's 'Institutes,' ii. 10,
19.

[98] 1587, c. 29.

[99] 'Works,' ii. 538.

[100] 'Book of the Universall Kirk of Scotland,' p. 46. The significance
of this utterance was long ago pointed out by the Rev. J.C. Macphail,
D.D., of Pilrig Church, Edinburgh.

[101] 1567, c. 10.

CHAPTER VI

THE PUBLIC LIFE: THE CONFLICT WITH QUEEN MARY

Parliament had made a great and revolutionary change. It had acted as if
the government had been already granted to it, or, in Cecil's phrase, to
'the nation of the land.' And the change was on one side a breaking off
of the old alliance with Catholic France. But the sovereigns of
Scotland, now and for the last twelvemonth, were no other than the King
and Queen of France. They, rather than Parliament, were the 'Authority,'
which, according to the consistent theory of that age, had the right to
make and enforce changes of religion; and which, according to the more
puzzling theory of Knox, had the right to do so--provided the religion
so to be enforced was the true one. Accordingly the new Confession of
Faith and the statutes passed by the late Parliament, were sent to Paris
by the Lord St John. He waited there long, but, of course, brought back
no ratification. But that, says Knox, 'we little regarded, nor yet do
regard'; for, he adds, falling back rather too late upon one of those
great principles his utterance of which has sunk into the hearts of his
countrymen,

'all that we did was rather to shew our dutiful obedience than
to beg of them any strength to our religion, which from God has
full power, and needeth not the suffrage of man, but in so far
as man hath need to believe it, if that ever he shall have
participation of the life everlasting.'[102]

It was no wonder that the royal pair did not ratify a Protestant
Confession, for during their brief reign over France they were the
centre of a keen crusade against Protestantism, conducted far more by
Mary's counsellors and uncles, the Guises,