On his arrival he found the reformers much increased in number, and after assisting them to rectify some errors which had crept into their practice, accompanied John Erskine of Dun to his seat in the Mearns, where he continued a month, preaching to the principle people in that country. He afterwards resided at Calder-house, the residence of Sir James Sandilands, where he was attended by a number of personages of the first rank; and, among others, by the prior of St Andrew’s afterwards earl of Moray. During the winter he visited Edinburgh; preached in many places of Ayrshire; and in the beginning of 1556, at the request of the earl of Glencairn, administered the sacrament of the Lord’s Supper to his lordship’s family, and a number of friends, at his seat of Finlayston.
In this way did Mr Knox continue preaching, sometimes in one place, and sometimes in another, when his success excited so much attention that the Popish clergy summoned him to appear before them, on the 15th of May, in the church of the Black Friars in Edinburgh. He did appear, but attended by such a number of followers that the clergy deemed it prudent to desist from their intended prosecution; and that same day he addressed a much greater audience than ever he had done on any prior occasion, and continued to do so for ten days.
The earl of Glencairn, one of his firmest friends, prevailed on the earl Marshal, and Mr Henry Drummond, to attend one of Mr Knox’s sermons, they were so highly gratified with it that they persuaded him to address a letter to the Queen, in the hope she also might be induced to hear the doctrine of the reformers. In this letter, contending for the truth of what he taught, he says, “Albeit, Madam, that the messengers of God are not sent this day with visible miracles, because they teach no other doctrine than that which is confirmed with miracles from the beginning of the world, yet will not he (who hath promised to take charge over his poor and little flock to the end) suffer the contempt of their ambassage to escape punishment and vengeance, for the truth itself hath said, ‘he that heareth you heareth one, and he that contemneth you contemneth one.’ I do not speak unto you, Madam, as Pasquillus doth to the Pope and his carnal cardinals, in the behalf of such as dare not utter their names, but I come in the name of Christ Jesus; affirming, that the religion ye maintain is damnable idolatry, which I offer myself to prove, by the most evident testimony of God’s Scriptures; and in this quarrel I present myself against all the Papists in the realm, desiring no other armour but God’s holy word, and the liberty of my tongue.” It was delivered to the Queen by the earl of Glencairn, and by her to the bishop of Glasgow, ( nephew of Cardinal Beaton) with this observation, “Please you, my lord, to read a pasquil,” which coming to the ears of Mr Knox, was the occasion of his making a number of additions when the letter was printed afterwards at Geneva.
At this time he received letters from the English church at Geneva, which had separated from the one at Frankfort, commanding him, “in God’s name, as he was their chosen pastor, to repair to them for their comfort.” Having preached in almost every congregation he had formerly visited, and sent his wife and mother-in-law before him to Dieppe, he sailed from Scotland in the month of July for Geneva. No sooner had he left the kingdom than the bishops summoned him to answer a charge of heresy; and, on his non-appearance, burnt him in effigy at the cross of Edinburgh. Against this sentence, in 1558, he published his “Appellation,” addressed to the “Nobility and Estates of Scotland.” In this composition, which has been much admired, after appealing “to a lawful and general council,” and requiring of them that defence which, as princes of the people, they were bound to give him, he adds, “these things I require of your honours to be granted unto me, viz. that the doctrine which our adversaries condemn for heresy may be tried by the plain and simple word of God; that the just defences be admitted to us that sustain the battle against this pestilent battle of Antichrist; and that they be removed from judgment in our cause, seeing that our accusation is not intended against any one particular person, but against that whole kingdom which we doubt not to prove to be a power usurped against God, against his commandments, and against the ordinance of Christ Jesus, established in his church by his chief apostles; yea, we doubt not to prove the kingdom of the Pope to be the kingdom and power of Antichrist, and therefore, my lords, I cannot cease, in the name of Christ Jesus, to require of you that the matter may come to examination, and that ye, the estates of the realm, by your authority, compel such as will be called bishops, not only to desist from their cruel murdering of such as do study to promote God’s glory, in detecting and disclosing the damnable impiety of that man of sin the Roman Antichrist; but, also, that ye compel them to answer to such crimes as shall be laid to their charge, for not righteously instructing the flock committed to their care.”
In March, 1557, sensible of his importance, a letter, subscribed Glencairn, Erskine, Lorn, and James Stuart, was transmitted to Mr Knox at Geneva, entreating him to return home. Having communicated its contents to his congregation, for which he provided another minister, and taking the advice of John Calvin, and other ministers, he set out for Scotland.
Addressing himself to the lords who had invited his return, Mr Knox expostulates with them on their rash conduct, as having a tendency to cause both them and him to be evil spoken of.—“For either,” said he, “it shall appear that I was marvellous vain, being so solicited, where no necessity required, or else that such as were my movers thereto lacked the ripeness of judgment in their first vocation.” Along with this letter he sent one to the whole nobility, and others to particular gentlemen, advising them in what manner they ought to proceed. On their receipt a new consultation was held, and a bond subscribed at Edinburgh on the 13th December, 1557, whereby they agreed to “forsake and renounce the congregation of Satan, with all the superstitious abominations and idolatry thereof.” From this period those subscribing, and their adherents, were known by the title of the Congregation. Previous to this agreement, however, a number of letters were sent off to Mr Knox, and to John Calvin, that he might use his influence in persuading him to return.
This year (1558,) the Queen Regent, through the concurrence of the Protestant party in Parliament, obtained an act to be passed, conferring the matrimonial crown on the Dauphin, the husband of her daughter, the unfortunate Mary. They had been induced to forward her views in this favourite scheme, that they might obtain from her an exemption from that tyranny with which the ancient laws armed the ecclesiastics against them, and enjoy the free exercise of their religion. No sooner, however, had she obtained the gratification of her wishes, than the accomplishment of a new scheme, the placing her daughter on the throne of England, and to which she had been prompted by the ambition of her brothers, the princes of the house of Lorraine, at that time in the plenitude of their power at the Court of France, rendered an union with the Catholics necessary. It was vain to expect the assistance of the Scots Protestants to dethrone Elizabeth, whom all Europe considered as the most powerful defender of the Reformed faith. She therefore began to treat them with coldness and contempt, and not only approved the decrees of a convocation of the Popish clergy, in which the principles of the Reformation were condemned, but at the same time issued a proclamation enjoining the observance of Easter according to the ritual of the Romish church.
Alarmed at these proceedings, and still more at an order summoning all the Reformed clergy in the kingdom, to attend a court of justice at Stirling, on the 10th May, 1559, the earl of Glencairn, and Hugh Campbell of Louden, were deputed to wait on her and intercede in their behalf. On urging their peaceable demeanour, and the purity of their doctrine, she said, “In despite of you, and your ministers both, they shall be banished out of Scotland, albeit they preached as true as ever did St. Paul.” And on pleading her former promises of protection, she replied, “The promises of princes ought not to be too carefully remembered, nor the performance of them exacted unless it suits their convenience.”
Perth, in the meantime, having embraced the Reformed religion, added to the rage which agitated the Queen against the Protestants, and she commanded the provost (Patrick Ruthven,) to suppress all their assemblies. The answer of this gentleman deserves to be recorded for its manly freedom. “I have power over their bodies and estates,” said he, “and these I will take care shall do no hurt; but have no dominion over their consciences.” The day of trial now approached, and the town of Dundee, and the gentlemen of Angus and Mearns, in comformity of an old custom which prevailed in Scotland, resolved to accompany their pastors to the place of trial. Intimidated by their numbers, though unarmed, she prevailed on John Erskine of Dun, a person of great influence among them, to stop them from advancing nearer to Stirling, while she, on her part, promised to take no further steps towards the intended trial. This proposition was listened to with pleasure, the preachers and some of the leaders remained at Perth, and the multitude quietly dispersed to their respective homes.
Notwithstanding this promise, on the 10th May, the queen proceeded to the trial of the persons summoned; and, on their failing to appear, sentence of outlawry was pronounced upon them. This open and avowed breach of faith added greatly to the public irritation, and the Protestants boldly prepared for their defence. Mr Erskine having joined his associates at Perth, his representation of the Queen’s irreconcilable hatred so inflamed the people, that scarcely the authority of the magistrates, or the exhortations of their preachers, could prevent them from proceeding to acts of violence.