trial in Edinburgh, but he had a strong backing of the laity, as was the
custom in Scotland, where justice was overawed by armed gatherings, and
no trial was held. By July 1556 he was in France, on his way to Geneva.

The fruits of Knox's labours followed him, in March 1557, in the shape of
a letter, signed by Glencairn, Lorne, Lord Erskine, and James Stewart,
Mary's bastard brother. They prayed Knox to return. They were ready "to
jeopardy lives and goods in the forward setting of the glory of God."
This has all the air of risking civil war. Knox was not eager. It was
October before he reached Dieppe on his homeward way. Meanwhile there
had been hostilities between England and Scotland (as ally of France,
then at odds with Philip of Spain, consort King of England), and there
were Protestant tumults in Edinburgh. Knox had scruples as to raising
civil war by preaching at home. The Scottish nobles had no zeal for the
English war; but Knox, who received at Dieppe discouraging letters from
unknown correspondents, did not cross the sea. He remained at Dieppe,
preaching, till the spring of 1558.

In Knox's absence even James Stewart and Erskine of Dun agreed to hurry
on the marriage between Mary, Queen of Scots, and Francis, Dauphin of
France, a feeble boy, younger than herself. Their faces are pitiably
young as represented in their coronation medal.

While negotiations for the marriage were begun in October, on December 3,
1557, a godly "band" or covenant for mutual aid was signed by Argyll
(then near his death, in 1558); his son, Lorne; the Earl of Morton (son
of the traitor, Sir George Douglas); Glencairn; and Erskine of Dun, one
of the commissioners who were to visit France for the Royal marriage.
They vow to risk their lives against "the Congregation of Satan" (the
Church), and in defence of faithful Protestant preachers. They will