were outlawed for non-appearance, and all persons prohibited under pain of rebellion from harbouring or assisting them. When this infamous proceeding took place, Knox was with the rest of his brethren at Perth, where he had preached a sermon against idolatry and the celebration of mass, on the very day on which intelligence reached that place of what had occurred at Stirling.
On the conclusion of the sermon, a priest who was present had the impudence to uncover an altar-piece on which were some images, and prepared to celebrate mass, regardless of the excited state of the public feeling, which had just been roused by the eloquence of Knox, and armed, as it were, for violence by the duplicity of the regent. Under these circumstances little was required to bring on a crisis, and that little was not long wanting. A boy having uttered some disrespectful expressions, was instantly struck by the hot-headed priest. The boy retaliated by throwing a stone, which, missing his assailant, for whom it was intended, struck the altar and broke one of the images. This fired the train. In an instant all the interior decorations of the church were torn down and destroyed, altar and images were overturned and trampled under foot; a mob collected outside, but finding the work of destruction already completed here, they proceeded to the monasteries, which they in a short time laid in ruins. This was the first ebullition of popular feeling connected with the Reformation, and Knox has been accused of having been the cause of it. If he was, he certainly was so unconsciously and innocently, for he reprobated the violence which had taken place, and in speaking of it, says it was perpetrated by "the rascal multitude,"—language sufficiently indicative of the light in which he viewed it. The protestant lords, finding now that they had not only nothing more to hope for from the queen, but that she was their declared enemy, determined to make a vigorous effort to establish the reformed religion without either her assistance or consent. They proceeded to ascertain the numbers of their friends, established a correspondence with them, and united the whole by procuring their subscriptions to a religious covenant, copies of which they despatched for that purpose to different districts throughout the country. These thus united were distinguished by the name of The Congregation, and the noblemen who were included by that of the Lords of the Congregation. The latter, still desirous of accomplishing their purpose rather by the force of reasoning than by the sword, engaged Knox to meet them on a certain day at St Andrews, where they proposed he should deliver a series of sermons. On his way to St Andrews he preached at Anstruther and Grail, and arrived at the first named place on the 9th of June.
Here occurred a striking instance of that personal intrepidity for which the great reformer was so remarkable. The archbishop, informed of his design to preach in his cathedral, assembled an armed force, and sent word to Knox, that if he appeared in the pulpit, he would order the soldiers to fire upon him. Alarmed for his safety, Knox's friends endeavoured to dissuade him from preaching, but in vain. "He could take God to witness," he said, "that he never preached in contempt of any man, nor with the design of hurting an earthly creature; but to delay to preach next day, unless forcibly hindered, he could not in conscience agree. As for the fear of danger that may come to me," he continued, "let no man be solicitous, for my life is in the custody of him whose glory I seek. I desire the hand nor weapon of no man to defend me." Knox accordingly appeared in the pulpit at the appointed time, and preached to a numerous assembly, without experiencing any interruption; but although the threatened attempt upon his life was not made, he retains a full claim to all the courage which a contempt and defiance of that threat implies.
On this occasion he preached for three successive days; and such was the ef-
