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Walked with to see General Knox's old mansion, a large, rusty-looking edifice of wood, with some grandeur in the architecture, standing on the banks of the river, close by the site of an old burial-ground, and near where an ancient fort had been erected for defence against the French and Indians.
Knox's party could not possibly denounce these terms which they demanded as "things unreasonable and ungodly," for they were the very terms which they had been asking for, ever since the Regent went to Dunbar. Knox writes, "These our articles were altered, and another form disposeth."
During the anxious and critical winter which followed, Mrs Knox seems to have acted as her husband's amanuensis, but 'the rest of my wife hath been so unrestful since her arriving here, that scarcely could she tell upon the morrow what she wrote at night. Next year brought victory and peace, but too late for her; for in December 1560, about the time when the first General Assembly was sitting in Edinburgh, Knox's wife died.
But Knox's own letters, and those of Kirkcaldy of Grange and Sir Henry Percy, prove that they were intriguing with England as early as June 23-25. Nobody lied more frankly than "that imperial votaress." When Knox says "there is never a sentence in the narrative true," he is very bold.
We shall later find that when Knox was urging on some English nonconformists the beauty of conformity , he employed the very precedent of St. Paul's conduct at Jerusalem, which he rejected when it was urged at Erskine's supper party! We have dwelt on this example of Knox's logic, because it is crucial.
And Knox's answer is from his side perfect 'Ye shall believe God, that plainly speaketh in His word; and farther than the word teacheth you, ye neither shall believe the one nor the other. The word of God is plain in itself; and if there appear any obscurity in one place, the Holy Ghost, who is never contrarious to Himself, explains the same more clearly in other places.
'The end and intent of the Scripture, according to the translation by George Wishart, Knox's earliest master, of the First Helvetic or Swiss Confession, is, 'to declare that God is benevolent and friendly-minded to mankind; and that he hath declared that kindness in and through Jesu Christ, his only Son; the which kindness is received by faith; but this faith is effectuous through charity, and expressed in an innocent life. And even more strikingly, the very first question of the famous Palatinate Catechism for Churches and Schools, though that catechism is Calvinistic in its conception rather than Lutheran, and came out so late as 1563, bursts out as follows:
When Knox's heart burned within him, he sometimes seized the pen and dashed off fiery tracts which occasionally caused inconvenience to the brethren, and trouble to himself in later years. In cooler moments, and when dubious or prosperous, he now and again displayed a calm opportunism much at odds with the inspirations of his grief and anger.
It contained the usual vehement statements about that crime of saying mass which, or even to permit it, was the most desperate of public offences in Knox's eyes: and there is little doubt that it exaggerated the danger of the crisis, and contained at least one misleading statement as to matters of which there was no proof. When it was read a moment of silence ensued, and then Lethington spoke:
In the end of March 1554, probably, Knox left Dieppe for Geneva, where he could consult Calvin, not yet secure in his despotism, though he had recently burned Servetus. Next he went to Zurich, and laid certain questions before Bullinger, who gave answers in writing as to Knox's problems. Could a woman rule a kingdom by divine right, and transfer the same to her husband?
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