to decay. Bishops are the chief dealers in cattle, fish, and hides,
though we have, in fact, good evidence that their dealings were very
limited, "sma' sums."

Not only the clergy, but the nobles and people were lawless. "They are
more difficult to manage than ever," writes Mary of Guise (Jan. 13,
1557). They are recalcitrant against law and order; every attempt at
introducing these is denounced as an attack on their old laws: not that
their laws are bad, but that they are badly administered. {9} Scotland,
in brief, had always been lawless, and for centuries had never been
godly. She was untouched by the first fervour of the Franciscan and
other religious revivals. Knox could not fail to see what was so patent:
many books of the German reformers may have come in his way; no more was
wanted than the preaching of George Wishart in 1543-45, to make him an
irreconcilable foe of the doctrine as well as the discipline of his
Church.

Knox had a sincerely religious nature, and a conviction that he was, more
than most men, though a sinner, in close touch with Him "in whom we live
and move and have our being." We ask ourselves, had Knox, as "a priest
of the altar," never known the deep emotions, which tongue may not utter,
that the ceremonies and services of his Church so naturally awaken in the
soul of the believer? These emotions, if they were in his experience, he
never remembered tenderly, he flung them from him without regret; not
regarding them even as dreams, beautiful and dear, but misleading, that
came through the Ivory Gate. To Knox's opponent in controversy, Quentin
Kennedy, the mass was "the blessed Sacrament of the Altar . . . which is
one of the chief Sacraments whereby our Saviour, for the salvation of
mankind, has appointed the fruit of His death and passion to be daily
renewed and applied." In this traditional view there is nothing