the controversy, in which some of these learned disputants cut a very sorry figure.
Now Knox has been from the first a man well hated; and it is somewhat characteristic of his luck that he figures here in the very forefront of the list of partial scribes who trimmed their doctrine with the wind in all good conscience, and were political weathercocks out of conviction. Not only has Thomasius mentioned him, but Bayle has taken the hint from Thomasius, and dedicated a long note to the matter at the end of his article on the Scotch Reformer. This is a little less than fair. If any one among the evangelists of that period showed more serious political sense than another, it was assuredly Knox; and even in this very matter of female rule, although I do not suppose any one nowadays will feel inclined to endorse his sentiments, I confess I can make great allowance for his conduct. The controversy, besides, has an interest of its own, in view of later controversies.
John Knox, from 1556 to 1559, was resident in Geneva, as minister, jointly with Goodman, of a little church of English refugees. He and his congregation were banished from England by one woman, Mary Tudor, and proscribed in Scotland by another, the Regent Mary of Guise. The coincidence was tempting: here were many abuses
