ivate man, but
"appertains to the nobility, sworn and born counsellors of the same."
Carrying such doctrines to the logical result, Knox hinted to Mary that
Daniel might have resisted Nebuchadnezzar and Paul might have resisted
Nero with the sword, had God given them the power.

Another Scotch Protestant, John Craig, in support of the prosecution of
Mary, said that it had been determined and concluded at the University
of Bologna [Sidenote: 1554] that "all rulers, be they supreme or
inferior, may be and ought to be reformed or deposed by them by whom
they were chosen, confirmed and admitted to their office, as often as
they break that promise made by oath to their subjects." Knox and
Craig both argued for the execution of Mary on the ground that "it was
a public speech among all peoples and among all estates, that the queen
had no more liberty to commit murder nor adultery than any other
private person." Knollys also told Mary that a monarch ought to be
deposed for madness or murder.

To the zeal for religion animating Knox, George Buchanan [Sidenote:
Buchanan] joined a more rational spirit of liberty and a stronger
consciousness of positive right. His great work _On the Constitution
of Scotland_ derived all power from the people, asserted the
responsibility of kings to their subjects and pleaded for the popular
election of the chief magistrate. In extreme cases execution of the
monarch was defended, though by what precise machinery he was to be
arraigned was left uncertain; probably constitutional resistance was
thought of, as far as practicable, and tyrannicide was considered as a
last resort. "If you ask anyone," says our author, "what he thinks of
the punishment of {604} Caligula, Nero or Domitian, I think no one will
be so devoted to the royal name as not to confess that they rightly
paid the penalty of their crimes."

[Sidenote: English monarchists]

In England the two tendencies, the one to favor the divine right of
kings, the other for constitutional restraint, existed side by side.
The latter opinion was attributed by courtly divines to the influence
of Calvin. Matthew Hutton blamed the Reformer because "he thought not
so well of a kingdom as of a popular state." "God save us," wrote
Archbishop Parker, "from such a visitation as Knox has attempted in
Scotland, the people to be orderers of things." This distinguished
prelate preached that disobedience to the queen was a greater crime
than sacrilege