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 Francois 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 Trouille,
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