slavery, among the punishments consequent upon the fall of man." But, in practice, their two roads separated. For the Man of Geneva saw difficulties in the way of the Scripture proof in the cases of Deborah and Huldah, and in the prophecy of Isaiah that queens should be the nursing mothers of the Church. And as the Bible was not decisive, he thought the subject should be let alone, because, "by custom and public consent and long practice, it has been established that realms and principalities may descend to females by hereditary right, and it would not be lawful to unsettle governments which are ordained by the peculiar providence of God." I imagine Knox's ears must have burned during this interview. Think of him listening dutifully to all this—how it would not do to meddle with anointed kings—how there was a peculiar providence in these great affairs; and then think of his own peroration, and the "noble heart" whom he looks for "to vindicate the liberty of his country;" or his answer to Queen Mary, when she asked him who he was, to interfere in the affairs of Scotland:—"Madam, a subject born within the same!" Indeed, the two doctors who differed at this private conversation represented, at the moment, two principles of enormous import in the subsequent history of Europe. In Calvin we have represented that
