The principle so admirably laid down by Knox has become the principle of modern Presbyterianism throughout the world. And even in that day it required nothing to be added to it except the recognition that Catholics, and others outside the 'flock,' who were merely statutory 'auditors,' were not bound to its pastor in the tithe, or other proportion, of their means. Elementary as this may now seem, it was of course too much for that age. The same Assembly went on to declare that 'the teinds properly pertain to the Kirk,' and while they should be applied not only to the ministers, but also to 'the sustentation of the poor, maintaining of schools, repairing of kirks, and other godly uses,' such application should be 'at the discretion of the Kirk.' It was all right, provided the intolerant establishment were to remain. For in that case the tithes as a State tax were the proper means for the State maintaining church and school and poor; and as the Church had already been set by the State over both poor and school, it was the fit administrator of all. And all this ascendancy was about to be renewed; for two months after this Assembly Bothwell murdered Darnley, and three months later Mary married Bothwell and abdicated. And the great Parliamentary settlement of 1567 commenced with the long delayed ratification of the three old statutes of 1560; two Acts being now added, one declaring that the Reformed Church is the only Church within the realm, the other giving it jurisdiction over Catholics and all others. It was fit that between these two later Acts should be interposed another,[101] giving the ministers a first claim on the 'thirds' of benefices, 'aye and until the Kirk come to the full possession of their proper patrimony, which is the teinds.' The proper patrimony of the ancient Church was, perhaps, rather the endowments which had been gifted to it; yet Knox, who abhorred the idea of inheriting anything from that old Church, took a share of that money, even from the State, with reluctance. But the tithes, to be enforced yearly from Scotsmen by the law, he claimed freely, for they were due to the poor, were due to learning and the school, and were above all due to the Kirk, as entrusted with these other interests no less than with its own. The battle was not over. The scheme of the Book of Discipline remained, even after the statutes of 1567, a mere 'imagination,' all attempted embodiment of it being starved by the nobility and the crown. And in our own century the Church, retaining its statutory jurisdiction over Catholics and Nonconformists, has lost its statutory control over both the schools and the poor, while it has never got anything like 'full possession' or even administration of the teinds, in which all three were to share, but of which it desired to be sole trustee.