Knox had learned from letters out of Scotland that Protestants there now ran no risks; that “without a shadow of fear they might hear prayers in the vernacular, and receive the sacraments in the right way, the impure ceremonies of Antichrist being set aside.” The image of St. Giles had been broken by a mob, and thrown into a sewer; “the impure crowd of priests and monks” had fled, throwing away the shafts of the crosses they bore, and “hiding the golden heads in their robes.” Now the Regent thinks of reforming religion, on a given day, at a convention of the whole realm. So William Cole wrote to Bishop Bale, then at Basle, without date. The riot was of the beginning of September 1558, and is humorously described by Knox. [{107}]
This news, though regarded as “very certain,” was quite erroneous except as to the riot. One may guess that it was given to Knox in letters from the nobles, penned in October 1558, which he received in November 1558; there was also a letter to Calvin from the nobles, asking for Knox’s presence. It seemed that a visit to Scotland was perfectly safe; Knox left Geneva in January, he arrived in Dieppe in February, where he learned that Elizabeth would not allow him to travel through England. He had much that was private to say to Cecil, and was already desirous of procuring English aid to Scottish reformers. The tidings of the Queen’s refusal to admit him to England came through Cecil, and Knox told him that he was “worthy of Hell” (for conformity with Mary Tudor); and that Turks actually granted such safe conducts as were now refused to him. [{108a}] Perhaps he exaggerated the amenity of the Turks. His “First Blast,” if acted on, disturbed the succession in England, and might beget new wars, a matter which did not trouble the prophet. He also asked leave to visit his flock at Berwick. This too was refused.
Doubtless Knox, with his unparalleled activity, employed the period of delay in preaching the Word at Dieppe. After his arrival in Scotland, he wrote to his Dieppe congregation, upbraiding them for their Laodicean laxity in permitting idolatry to co-exist with true religion in their town. Why did they not drive out the idolatrous worship? These epistles were intercepted by the Governor of Dieppe, and their contents appear to have escaped the notice of the Reformer’s biographers. A revolt followed in Dieppe. [{108b}] Meanwhile Knox’s doings at Dieppe had greatly exasperated François Morel, the chief pastor of the Genevan congregation in Paris, and president of the first Protestant Synod held in that town. The affairs of the French Protestants were in a most precarious condition; persecution broke into fury early in June 1559. A week earlier, Morel wrote to Calvin, “Knox was for some time in Dieppe, waiting on a wind for Scotland.” “He dared publicly to profess the worst and most infamous of doctrines: ‘Women are unworthy to reign; Christians may protect themselves by arms against tyrants!’” The latter excellent doctrine was not then accepted by the Genevan learned. “I fear that Knox may fill Scotland with his madness. He is said to have a boon companion at Geneva, whom we hear that the people of Dieppe have called to be their minister. If he be infected with such opinions, for Christ’s sake pray that he be not sent; or if he has already departed, warn the Dieppe people to beware of him.” [{109a}] A French ex-capuchin, Jacques Trouillé, was appointed as Knox’s successor at Dieppe. [{109b}]
Knox’s ideas, even the idea that Christians may bear the sword against tyrants, were all his own, were anti-Genevan; and though Calvin (1559-60) knew all about the conspiracy of Amboise to kill the Guises, he ever maintained that he had discouraged and preached against it. We must, therefore, credit Knox with originality, both in his ideas and in his way of giving it to be understood that they had the approval of the learned of Switzerland. The reverse was true.
By May 3, Knox was in Edinburgh, “come in the brunt of the battle,” as the preachers’ summons to trial was for May 10. He was at once outlawed, “blown loud to the horn,” but was not dismayed. On this occasion the battle would be a fair fight, the gentry, under their Band, stood by the preachers, and, given a chance in open field with the arm of the flesh to back him, Knox’s courage was tenacious and indomitable. It was only for lonely martyrdom that he never thought himself ready, and few historians have a right to throw the first stone at him for his backwardness.
As for armed conflict, at this moment Mary of Guise could only reckon surely on the small French garrison of Scotland, perhaps 1500 or 2000 men. She could place no confidence in the feudal levies that gathered when the royal standard was raised. The Hamiltons merely looked to their own advancement; Lord James Stewart was bound to the Congregation; Huntly was a double dealer and was remote; the minor noblesse and the armed burghers, with Glencairn representing the south-west, Lollard from of old, were attached to Knox’s doctrines, while the mob would flock in to destroy and plunder.
Meanwhile Mary of Guise was at Stirling, and a multitude of Protestants were at Perth, where the Reformation had just made its entry, and had secured a walled city, a thing unique in Scotland. The gentry of Angus and the people of Dundee, at Perth, were now anxious to make a “demonstration” (unarmed, says Knox) at Stirling, if the preachers obeyed the summons to go thither, on May 10. Their strategy was excellent, whether carefully premeditated or not.
The Regent, according to Knox, amused Erskine of Dun with promises of “taking some better order” till the day of May 10 arrived, when, the preachers and their backers having been deluded into remaining at Perth instead of “demonstrating” at Stirling, she outlawed the preachers and fined their sureties (“assisters”). She did not outlaw the sureties. Her treachery (alleged only by Knox and others who follow him) is examined in Appendix A. Meanwhile it is certain that the preachers were put to the horn in absence, and that the brethren, believing themselves (according to Knox) to have been disgracefully betrayed, proceeded to revolutionary extremes, such as Calvin energetically denounced.
If we ask who executed the task of wrecking the monasteries at Perth, Knox provides two different answers.