rom his theory of
passive resistance. Now he eagerly desired to obtain, from Protestant
doctors and pontiffs, support for the utterly opposite doctrine of armed
resistance. Such support he did not get, or not in a satisfactory
measure, so he commenced prophet on his own lines, and on his own
responsibility.

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.

After his flight to Dieppe in March 1554, Knox was engaged, then, with a
problem of difficulty, one of the central problems of his career and of
the distracted age. In modern phrase, he wished to know how far, and in
what fashion, persons of one religion might resist another religion,
imposed upon them by the State of which they were subjects. On this
point we have now no doubt, but in the sixteenth century "Authority" was
held sacred, and martyrdom, according to Calvin, was to be preferred to
civil war. If men were Catholics, and if the State was Protestant, they
were liable, later, under Knox, to fines, exile, and death; but power was
not yet given to him. If they were Protestants under a Catholic ruler,
or Puritans under Anglican authority, Knox himself had laid down the rule
of their conduct in his letter to his Berwick congregation. {45}
"Remembering always, beloved brethren, that due obedience be given to
magistrates, rulers, and princes, without tumult, grudge, or sedition.
For, howsoever wicked themselves be in life, or howsoever ungodly their
precepts or commandments be, ye must obey them for conscience' sake;
except in chief points of religion, and then ye ought rather to obey God
than man: _not to pretend to defend God's truth or religion, ye being
subjects, by violence or sword, but patiently suffering what God shall
please be laid upon you for constant confession of your faith and
belief_." Man or angel who teaches contrary doctrine is corrupt of
judgment, sent by God to blind the unworthy. And Knox proceeded to teach
contrary doctrine!

His truly Christian ideas are of date 1552, with occasional revivals as
opportunity suggested. In exile he was now asking (1554), how was a
Protestant minority or majority to oppose the old faith, backed by kings
and