their lives, though the punishments of fining and banishing were, on
occasions, enforced against Catholics.

We may marvel that, in the beginning, Catholic martyrs did not present
themselves in crowds to the executioner. But even under the rule of Rome
it would not be easy to find thirty cases of martyrs burned at the stake
by "the bloudie Bishops," between the fifteenth century and the martyrdom
of Myln. By 1560 the old Church was in such a hideous decline--with
ruffianly men of quality in high spiritual places; with priests who did
not attend Mass, and in many cases could not read; with churches left to
go to ruin; with license so notable that, in one foundation, the priest
is only forbidden to keep a _constant_ concubine--that faith had waxed
cold, and no Catholic felt "ripe" for martyrdom. The elements of a
League, as in France, did not exist. There was no fervently Catholic
town population like that of Paris; no popular noble warriors, like the
Ducs de Guise, to act as leaders. Thus Scotland, in this age, ran little
risk of a religious civil war. No organised and armed faction existed to
face the Congregation. When the counter-Reformation set in, many
Catholics endured fines and exile with constancy.

The theology of the Confession of Faith is, of course, Calvinistic. No
"works" are, technically, "good" which are not the work of the Spirit of
our Lord, dwelling in our hearts by faith. "Idolaters," and wicked
people, not having that spirit, can do no good works. The blasphemy that
"men who live according to equity and justice shall be saved, what
religion soever they have professed," is to be abhorred. "The Kirk is
invisible," consisting of the Elect, "who are known only to God." This
gave much cause of controversy to Knox's Catholic opponents. "The notes
of the true Church" are those of Calvin's. As to the Sacrament, though
the elements be not the _natural_ body of Christ, yet "the faithful, in