October 1557 to March 1558, Knox stayed
in Dieppe, preaching with great success, raising up a Protestant church,
and writing.

His condition of mind was unenviable. He had been brought all the way
across France, leaving his wife and family; he had, it seems, been met by
no letters from his noble friends, who may well have ceased to expect
him, so long was his delay. He was not at ease in his conscience, for,
to be plain, he was not sure that he was not afraid to risk himself in
Scotland, and he was not certain that his new scruples about the
justifiableness of a rising for religion were not the excuses suggested
by his own timidity. Perhaps they were just that, not whisperings either
of conscience or of Satan. Yet in this condition Knox was extremely
active. On December 1 and 17 he wrote, from Dieppe, a "Letter to His
Brethren in Scotland," and another to "The Lords and Others Professing
the Truth in Scotland." In the former he censures, as well he might,
"the dissolute life of (some) such as have professed Christ's holy
Evangel." That is no argument, he says, against Protestantism. Many
Turks are virtuous; many orthodox Hebrews, Saints, and Patriarchs
occasionally slipped; the Corinthians, though of a "trew Kirk," were
notoriously profligate. Meanwhile union and virtue are especially
desirable; for Satan "fiercely stirreth his terrible tail." We do not
know what back-slidings of the brethren prompted this letter.

The Lords, in the other letter, are reminded that they had resolved to
hazard life, rank, and fortune for the delivery of the brethren: the
first step must be to achieve a godly frame of mind. Knox hears rumours
"that contradiction and rebellion is made by some to the Authority" in
Scotland. He advises "that none do suddenly disobey or displease the
established authority in things lawful," nor rebel from private motives.
By "things lawful" does he mean the command of the Regent to invade
England, which the nobles refused to do? They may "lawfully attempt the
extremity," if Authority will not cease to persecute, and permit
Protestant preaching and administration of the Sacraments (which usually
ended in riot and church-wrecking). Above all, they are not to back the
Hamiltons, whose chief, Chatelherault, had been a professor, had fallen
back, and become a persecutor. "Flee all confederacy with that
generation," the Hamiltons; with whom, after all, Knox was presently to
be allied, though by no m