On the abolition of Popery, the form of church goverment establishment in Scotland was, upon the model of the church at Geneva, warmly recommended to his countrymen by Knox, as being farthest removed from all similarity to the Romish church; and at his suggestion, likewise, the country was divided into twelve districts, for the more effectually propagating the doctrines of the Reformation, of which Edinburgh was assigned to his care. Knox, assisted by his brethren afterwards composed a confession of Faith, and compiled the first books of discipline for the government of the church. These were ratified by a convention of Estates, held in the beginning of the following year (1571), and an act passed prohibiting mass and abolishing the authority of the Pope. On the return of Mary, daughter of Mary of Guise, from France, and so well known afterwards throughout all Europe for her beauty, her accomplishments, and her misfortunes, after the death of her husband Francis II. the celebration of mass in the chapel royal excited a great tumult, many crying out, “The idolatrous papist shall die the death, according to God’s law;” and John Knox, in a sermon preached the Sunday following after showing the judgments inflicted on nations for idolatry, added, “one mass is more fearful to me than if ten thousand armed enemies were landed in any part of the realm, of purpose to suppress the whole religion.” In consequence of this language he was sent for by the queen, who accused him of endeavouring to excite her subjects to rebellion, of having written against her lawful authority, and of being the cause of great sedition. To this he answered, among other things, “that if to teach the word of God in sincerity, if to rebute idolatry, and to will a people to worship God according to his word, be to raise subjects against their princes, then cannot I be excused; for it hath pleased God in his mercy to make me one amongst many to disclose unto this realm the vanity of the papistical religion.--And touching that book, that seemeth so highly to offend your majesty, it is most certain that if I wrote it I am content that all the learned of the land should judge of it. My hope is, that, so long as ye defile not your hands with the blood of the saints of God, that neither I nor that book shall either hurt you or your authority; for, in very deed, Madam, that book was written most especially against that wicked Mary of England.” To a question by the Queen, if subjects, having power, may resist their princes? He boldly answered they might, “if princes do exceed their bounds.” The following part of the dialogue will give a good idea of the character of Knox, and the freedom of his speech: Speaking of the church, the Queen observed, “but ye are not the church of Rome, for I think it is the true church of God.” “Your will, Madam,” said he, “is no reason; neither doth your thought make that Roman harlot to be the immaculate spouse of Jesus Christ.