tight grip on the land. The Bishops could be forbidden to say mass; some of them had no desire to be troubled with that or any other duty; but the decent Anglican process, which substitutes an Edmund Grindal for an Edmund Bonner, could not be imitated. The Scottish lords, had. they wished it, could not have thrust an ecclesiastical supremacy upon their Catholic Queen; but to enrich the Crown was not their mind. The new preachers naturally desired something like that proprietary continuity which had been preserved in England: the patrimony of the Church should sustain the new religion. They soon discovered that this was "a devout imagination." They had to construct an ecclesiastical polity on new lines, and they set to work upon a Book of Discipline. Elementary questions touching the relation between Church and State were left open. Even the proceedings of the August Parliament were of doubtful validity. Contrary to wont, a hundred or more of the " minor barons " had formed a part of the assembly. Also, it was by no means clear that the compact signed by the French envoys authorised a Parliament to assemble and do what it pleased in matters of religion.
An excuse had been given to the French for a refusal to ratify the treaty with England. That treaty confirmed a convention which the Scots were already breaking. Another part of the great project was not to be fulfilled. Elizabeth was not going to marry Arran, though the Estates of Scotland begged this of her and set an united kingdom of Great Britain and Ireland before her eyes. Perhaps it was well that Arran was crazy; otherwise there might have been a premature enterprise. A King of Scots who was husband of the English Queen would have been hateful in England; Scotland was not prepared for English methods of government; and Elizabeth had troubles enough to face without barbaric blood feuds and a Book of Discipline. She had gained a great advantage. Sudden as had been the conversion of Scotland, it was permanent. Beneath all that was fortuitous and all that was despicable, there was a moral revolt. "It is almost miraculous," wrote Randolph in the June of 1560, "to see how the word of God takes place in Scotland. They are better willing to receive discipline than in any country I ever was in. Upon Sunday before noon and after there were at the sermons that confessed their offences and repented their lives before the congregation. Cecil and Dr Wotton were present... They think to see next Sunday Lady Stonehouse, by whom the Archbishop of St Andrews has had, without shame, five or six children, openly repent herself." Elizabeth, the deliverer of Scotland, had built an external buttress for her English Church. If now and then Knox "gave her cross and candles a wipe," he none the less prayed for her and everlasting friendship. They did not love each other; but she had saved his Scottish Reformation, and he had saved her Anglican Settlement.
Then, at the end of this full year, there was a sudden change in France. Francis II died (December 5, 1560); Mary was a childless widow;
