anointed kings--how there was a peculiar providence in these great affairs; and then think of his own peroration, and the "noble heart" whom he looks for "to vindicate the liberty of his country"; or his answer to Queen Mary, when she asked him who he was, to interfere in the affairs of Scotland: "Madame, a subject born within the same!" Indeed, the two doctors who differed at this private conversation represented, at the moment, two principles of enormous import in the subsequent history of Europe. In Calvin we have represented that passive obedience, that toleration of injustice and absurdity, that holding back of the hand from political affairs as from something unclean, which lost France, if we are to believe M. Michelet, for the Reformation; a spirit necessarily fatal in the long-run to the existence of any sect that may profess it; a suicidal doctrine that survives among us to this day in narrow views of personal duty, and the low political morality of many virtuous men. In Knox, on the other hand, we see foreshadowed the whole Puritan Revolution and the scaffold of Charles I. There is little doubt in my mind that this interview was what caused Knox to print his book without a name.[68] It was a dangerous thing to contradict the Man of Geneva, and doubly so, surely, when one had had the advantage of correction from him in a private conversation; and Knox had his little flock of English refugees to consider. If they had fallen into bad odour at Geneva, where else was there left to flee to? It was printed, as I said, in 1558; and, by a singular _mal-a-propos_, in that same year Mary died, and Elizabeth succeeded to the throne of England. And just as the accession of Catholic Queen Mary had condemned female rule in the eyes of Knox, the accession of Protestant Queen Elizabeth justified it in the eyes of his colleagues. Female rule ceases to be an anomaly, not because Elizabeth can "reply to eight ambassadors in one day in their different languages," but because she represents for the moment the political future of the Reformation. The exiles troop back to England with songs of praise in their mouths. The bright occidental star, of which we have all read in the Preface to the Bible, has risen over the darkness of Europe. There is a thrill of hope through the persecuted Churches of the Continent. Calvin writes to Cecil, washing his hands of Knox and his political heresies. The sale of the "First Blast" is prohibited in Geneva; and along with it the bold book of Knox's colleague, Goodman--a book dear to Milton--where female rule was briefly characterised as a "monster in nature and disorder among men."[69] Any who may ever have doubted, or been for a moment led away by Knox or Goodman, or their own wicked imaginations, are now more than convinced. They have seen the occidental star. Aylmer, with his eye set greedily on a possible bishopric, and "the better to obtain the favour of the new Queen,"[70] sharpens his pen to confound Knox by logic.