to the people.

It was extortionate and

rapacious. "The clergy," writes Mr. Mathieson," had once been the most indulgent of landlords; but now the strange spectacle was seen of poor tenants being evicted from the Church lands to make room for others who could afford to pay higher rents. The teinds were rigorously assessed on the peasantry, those in arrear being debarred from the communion, and on the death of every parishioner the vicar demanded his mortuary dues the Kirk Cow and the Upmost Cloth or Coverlet." The interest

of low and high was thus opposed to the Church. Many laughed with Lindsay at her superstitions, some had suffered from her sensuality and cruelty. A few looked on her as the synagogue of Satan ruining the souls of men by perverting the Gospel of Christ, and owing her ascendancy in the State to the ignorance of the people.

1 Politics and Religion in Scotland, i. 31.

Reformation Inevitable

Most of the latter belonged to the middle classes and became the disciples of Knox. Their influence was out of all proportion to their numbers, but they had ideas and a character to enforce them. There were thus many and various motives impelling men to cast in their lot with the Reformers. The situation was difficult to dominate for the elements were so heterogeneous. Scotland was almost torn in pieces by it, but she entered on a new era of progress through it, and for this happy issue we are mainly indebted to the fidelity of Knox.

CHAPTER II

THE CALL OF KNOX HIS EXILE ABROAD

AND HIS INFLUENCE AT HOME

ONE thinks of the Reformer as a gaunt, stalwart figure of considerable height. He was, on the contrary (Sir P. Young's letter to Beza), a man of slightly less than average stature, with broad shoulders. The forehead was narrow, and the eyes were sunken but keen, while the face was long, the mouth large, the lips full, and the hair dark. The beard is prominent in all the portraits, and may, in the popular imagination, have added a cubit to his stature. He was, according to Ninian Winzet, somewhat Anglified in his speech. It is a mistake, also, to suppose that

Discretion of Knox

the Reformer was naturally impulsive. There is no indication of any sympathy with the Protestants till the age of fortyone (1546), when he carries the twohanded sword before George Wishart in East Lothian; nor does he seem to have long enjoyed the company of the martyr. We find him next year in the Castle of St. Andrews with his pupils, but his own desire was to visit Germany. He might have gone to England, but his opinions were already so advanced that the half measures of Henry VIII. repelled him. There was thus exceptional caution in his attitude towards the movement, and this was maintained even in the Castle. It all goes to prove what is abundantly confirmed in his after life, that Knox generally acted with deliberation, and was prudent as well as courageous. It was not enough to have convictions. There were serious responsibilities about assuming the position of a preacher, and Knox,

realising the difficulties and dangers of the situation, naturally hesitated to undertake it. He seems to have been perplexed about his duty, and restricted himself to teaching. This, however, involved the public exposition of Scripture, and it was not long before men like Sir David Lindsay and Henry Balnaves, impressed with his gifts, exhorted him to take upon himself "the public office and charge of preaching." He refused, however, to do so, saying "That he would nott ryn whare God had nott called him." It is thus Knox tells the story, but it is too formal, and yet never was there less formality about any call. The minister of the Castle, John Rough, forthwith made an appeal to him from the pulpit to become a preacher, and after assuring himself that it was the desire of the company, Knox, we read, burst forth in most abundant tears, and withdrew himself to his chamber." The incident is in harmony with the