that way. His hope was unfulfilled. No "saints"
suffered, but he ceased not to trouble.

Knox also said that if he had wanted "to trouble your estate because you
are a woman, I might have chosen a time more convenient for that purpose
than I can do now, when your own presence is in the realm." He _had_, in
fact, chosen the convenient time in his letter to Cecil, already quoted
(July 19, 1559), but he had not succeeded in his plan. He said that
nobody could _prove_ that the question of discarding Mary, on the ground
of her sex, "was at any time moved in public or in secret." Nobody could
_prove_ it, for nobody could publish his letter to Cecil. Probably he
had this in his mind. He did not say that the thing had not happened,
only that "he was assured that neither Protestant nor papist shall be
able to prove that any such question was at any time moved, either in
public or in secret." {197}

He denied that he had caused sedition in England, nor do we know what
Mary meant by this charge. His appeals, from abroad, to a Phinehas or
Jehu had not been answered. As to magic, he always preached against the
practice.

Mary then said that Knox persuaded the people to use religion not allowed
by their princes. He justified himself by biblical precedents, to which
she replied that Daniel and Abraham did not resort to the sword. They
had not the chance, he answered, adding that subjects might resist a
prince who exceeded his bounds, as sons may confine a maniac father.

The Queen was long silent, and then said, "I perceive my subjects shall
obey you and not me." Knox said that all should be subject unto God and
His Church; and Mary frankly replied, "I will defend the Church of Rome,
for I think that it is the true Church of God." She could not defend it!
Knox answered with his wonted urbanity, that the Church of Rome was a
harlot, addicted to "all kinds of fornication."

He was so accustomed to this sort of rhetoric that he did not deem it out
of place on this occasion. His admirers, familiar with his style, forget
its necessary effect on "a young princess unpersuaded," as Lethington put
it. Mary said that her conscience was otherwise minded, but Knox knew
that all consciences of "man or angel" were wrong which did not agree
with his own. The Queen had to confess that in argument as to the
unscriptural character of the Mass, he was "owre sair" for her. He said
that he wished she would "hear the matter reasoned to