hands" was, twelve years later, restored; but as far as infallible
sermons were concerned, the State agreed with Knox that "the miracle had
ceased."

The political sermons are sometimes justified by the analogy of modern
discussion in the press. But leading articles do not pretend to be
infallible, and editors do not assert a right to be obeyed by men, "even
as they would obey God himself." The preachers were often right, often
wrong: their sermons were good, or were silly; but what no State could
endure was the claim of preachers to implicit obedience.

The difficulty in finding really qualified ministers must be met by
fervent prayer, and by compulsion on the part of the Estates of
Parliament.

Failing ministers, Readers, capable of reading the Common Prayers
(presently it was Knox's book of these) and the Bible must be found; they
may later be promoted to the ministry.

Stationary ministers are to receive less sustenance than the migratory
Superintendents; the sons of the preachers must be educated, the
daughters "honestly dowered." The payment is mainly in "bolls" of meal
and malt. The state of the poor, "fearful and horrible" to say, is one
of universal contempt. Provision must be made for the aged and weak.
Superintendents, after election, are to be examined by all the ministers
of the province, and by three or more Superintendents. Other ceremonies
"we cannot allow." In 1581, a Scottish Catholic, Burne, averred that
Willock objected to ceremonies of Ordination, because people would say,
if these are necessary, what minister ordained _you_? The query was hard
to answer, so ceremonies of Ordination could not be allowed. The story