Familiar Studies of Men & Books [112]
set apart to do great things. And he judged simply that whatever passed in his mind, whatever moved him to flee from persecution instead of constantly facing it out, or, as here, to publish and withhold his name from the title-page of a critical work, would not fail to be of interest, perhaps of benefit, to the world. There may be something more finely sensitive in the modern humour, that tends more and more to withdraw a man's personality from the lessons he inculcates or the cause that he has espoused; but there is a loss herewith of wholesome responsibility; and when we find in the works of Knox, as in the Epistles of Paul, the man himself standing nakedly forward, courting and anticipating criticism, putting his character, as it were, in pledge for the sincerity of his doctrine, we had best waive the question of delicacy, and make our acknowledgments for a lesson of courage, not unnecessary in these days of anonymous criticism, and much light, otherwise unattainable, on the spirit in which great movements were initiated and carried forward. Knox's personal revelations are always interesting; and, in the case of the "First Blast," as I have said, there is no exception to the rule. He begins by stating the solemn responsibility of all who are watchmen over God's flock; and all are watchmen (he goes on to explain, with that fine breadth of spirit that characterises him even when, as here, he shows himself most narrow), all are watchmen "whose eyes God doth open, and whose conscience he pricketh to admonish the ungodly." And with the full consciousness of this great duty before him, he sets himself to answer the scruples of timorous or worldly-minded people. How can a man repent, he asks, unless the nature of his transgression is made plain to him? "And therefore I say," he continues, "that of necessity it is that this monstriferous empire of women (which among all enormities that this day do abound upon the face of the whole earth, is most detestable and damnable) be openly and plainly declared to the world, to the end that some may repent and be saved." To those who think the doctrine useless, because it cannot be expected to amend those princes whom it would dispossess if once accepted, he makes answer in a strain that shows him at his greatest. After having instanced how the rumour of Christ's censures found its way to Herod in his own court, "even so," he continues, "may the sound of our weak trumpet, by the support of some wind (blow it from the south, or blow it from the north, it is of no matter), come to the ears of the chief offenders. BUT WHETHER IT DO OR NOT, YET DARE WE NOT CEASE TO BLOW AS GOD WILL GIVE STRENGTH. FOR WE ARE DEBTORS TO MORE THAN TO PRINCES, TO WIT, TO THE GREAT MULTITUDE OF OUR BRETHREN, of whom, no doubt, a great number have heretofore offended by error and ignorance."
It is for the multitude, then, he writes; he does not greatly hope that his trumpet will be audible in palaces, or that crowned women will submissively discrown themselves at his appeal; what he does hope, in plain English, is to encourage and justify rebellion; and we shall see, before we have done, that he can put his purpose into words as roundly as I can put it for him. This he sees to be a matter of much hazard; he is not "altogether so brutish and insensible, but that he has laid his account what the finishing of the work may cost." He knows that he will find many adversaries, since "to the most part of men, lawful and godly appeareth whatsoever antiquity hath received." He looks for opposition, "not only of the ignorant multitude, but of the wise, politic, and quiet spirits of the earth." He will be called foolish, curious, despiteful, and a sower of sedition; and one day, perhaps, for all he is now nameless, he may be attainted of treason. Yet he has "determined to obey God, notwithstanding that the world shall rage thereat." Finally, he makes some excuse for the anonymous appearance of this first instalment: it is his purpose thrice to blow the trumpet in this matter, if God so permit; twice he intends
It is for the multitude, then, he writes; he does not greatly hope that his trumpet will be audible in palaces, or that crowned women will submissively discrown themselves at his appeal; what he does hope, in plain English, is to encourage and justify rebellion; and we shall see, before we have done, that he can put his purpose into words as roundly as I can put it for him. This he sees to be a matter of much hazard; he is not "altogether so brutish and insensible, but that he has laid his account what the finishing of the work may cost." He knows that he will find many adversaries, since "to the most part of men, lawful and godly appeareth whatsoever antiquity hath received." He looks for opposition, "not only of the ignorant multitude, but of the wise, politic, and quiet spirits of the earth." He will be called foolish, curious, despiteful, and a sower of sedition; and one day, perhaps, for all he is now nameless, he may be attainted of treason. Yet he has "determined to obey God, notwithstanding that the world shall rage thereat." Finally, he makes some excuse for the anonymous appearance of this first instalment: it is his purpose thrice to blow the trumpet in this matter, if God so permit; twice he intends