These are the only parts of the correspondence between Calvin and our Reformer which have been published; but Mons. Senebier, the librarian of Geneva, has informed us that there are a number of Knox’s letters to Calvin preserved in the public library of that city. Histoire Litteraire de Geneve, tom. i. p. 380.
During his residence at Geneva, Knox became acquainted with Beza, who then acted as professor of Greek in the neighbouring city of Lausanne, from which he was translated to Geneva, upon the erection of the university there, the same year in which our Reformer returned to Scotland. An epistolary correspondence was afterwards maintained between them. Two letters of Beza to Knox, the one dated June 3, 1569, the other April 12, 1572, are inserted in Epistol. Theolog. Bezæ, p. 333–336, 344–346, of the first edition; and p. 304–307, 314–316, of the second edition, Genevæ, 1575. Both of them evince the writer’s ardent regard for our Reformer, and his high opinion of our reformation. The first letter is inscribed, “To John Knox, the Restorer of the Gospel of God in Scotland,” and begins with these words: “Gratiam et pacem tibi, mi frater, omnibusque vestris sanctis ecclesiis opto a Deo et Patre Domini nostri Jesu Christi, cui etiam gratias ago assidue, tum de tanta ipsius in vos beneficentia, tum de vestra singulari in asserendo ipsius cultu constantia et animi fortitudine.—Euge, mi frater, quam recte illud quod disciplinam simul cum doctrina conjungitis? Obsecro et obtestor ut ita pergatis, ne vobis idem quod tam multis eveniat, ut qui in limine impegerint, progredi non possint, imo etiam interdum ne velint quidem, quod longe misserrimum est.” The second letter, which behoved to be received by Knox only a few months before his death, could not fail tobe gratifying to him, even although he had then taken a formal “farewell of the world.” It is addressed “To his dearest Brother and Colleague,” and begins in the following lofty strain of affection: “Etsi tanto terrarum et maris ipsius intervallo disjuncti corporibus sumus, mi Cnoxe, tamen minime dubito quin inter nos semper viguerit, et ad extremum vigeat, summa illa animorum conjunctio, unius ejusdemque spiritus fideique vinculo sancita.”
Evidence of Queen Mary’s design to restore the Roman Catholic Religion in Scotland.—The reader who doubts that this was her uniform object from the time that she left France, may consult the following authorities. Throkmorton’s Conference with Mary, in Knox, Historie, 275–277. Keith, History, 164–167. Life of bishop Lesley, in Anderson’s Collections, i. 4, iii. 9. The letters of the cardinal de St Croix, (ambassador from the pope to the court of France,) extracted from the Vatican library, afford a striking demonstration of the intentions of the queen. St Croix writes to cardinal Borromeo, that the grand prior of France (one of Mary’s uncles) and Mons. Danville had arrived from Scotland on the 17th November (1561,) and had brought information, that the queen was going on successfully in surmounting all opposition to her in that kingdom. Being informed one day that some heretics had extinguished the candles on her altar, she repaired to the chapel, and having ascertained the fact, commanded a baron, one of the most powerful and most addicted to Lutheranism, to re‑light the candles, and place them on the altar: in which she was instantly obeyed. After relating another instance of her spirited conduct against the magistrates of a certain borough who had banished the popish priests, the cardinal adds:—“by these means she has acquired greater authority and power, for enabling her to restore the ancient religion;” “con che acquesta tutta via maggior autorita et forze, per posser restituer en quel regno l’antica religione.” Aymon, Synodes Nationaux des Eglises Reformees de France, tom. i. p. 17, 18.
Sanguinary Spirit and Principles of Roman Catholics.—Bayle, Commentaire Philosophique, tome i. pref. xiv. part ii. chap. v. p. 343, 347, anno 1686, and his Critique Generale de l’Histoire du Caivinisme, p. 486, 501–519. Hume’s Hist. of England, vol. vii. chap. i. p. 24. Lond. 1793, 12mo. Robertson’s History of Scotland, vol. ii. p. 62, 143, 352. Lond. 1809.
“Les Papistes,” says Bayle, in a treatise in which he pleads for toleration on a very extensive basis—“Les Papistes eux‑memes sont les premiers en ce pais‑ci à crier qu’il n’y a rien de plus injuste que de vexer la conscience. Pensée ridicule en leur bouche! et non seulement ridicule, mais traitresse, &c. i.e. The papists themselves are the first in this country [Britain] to exclaim that there is nothing more unjust than to distress conscience. A sentiment ridiculous in their mouth! and not only ridiculous, but treacherous, and marked with that dishonesty which they have uniformly discovered for so many ages. For they would not fail, in three years, to burn and butcher all who refused to go to mass, if they acquired the power, and could avail themselves of the baseness of a sufficient number of court parasites, men of venal souls, and unworthy of the protestant name which they bear, to overturn the fundamental barriers which so salutarily restrain the royal power.” Commentaire Philosophique, pref. p. xiii. xiv.
The sentiments contained in the following passage are now become so antiquated and unintelligible, that I shall not risk my credit by venturing to translate it. “Les malheurs qui sont arrivez à nos freres de France tourneront, comme il y a apparence, à notre profit. Il nous out remis dans la necessaire defiance du Papisme, il nous out fait voir que cette fausse religion ne s’amende pas par le long age, qu’elle est toujours, comme au tems jadis, animée de l’esprit de fourbe et de cruauté, et que malgré la politesse, l’honneteté, la civilité, qui regne dans les manieres de ce siecle plus qu’en aucun autre, elle est toujours brutale et farouche. Chose etrange! tout ce qu’il y avoit de grossier dans les mœurs de nos ancestres s’est evanouit; à cet air rustique et sauvage des vieuxtems a succedé par toute l’Europe Chretienne une douceur et une civilité extreme. Il n’y a que le Papisme qui ne se sent point du changement, et qui retient toujours son ancienne et habituelle ferocité. Nous nous imaginions nous autres Anglois, que c’etoit une bete apprivoisseé, un loup et un tigre qui avoit oublie son naturel sauvage; mais Dieu merci aux Convertisseurs de France, nous nous sommes desabusez, et nous savons à qui nous aurions à faire si notre sort etoit entre leurs mains. Pesans bien cela et considerons quel malheur nous pendroit sur la tete, si nous laissions croitre le Papisme dans ce bien heureux climats. Je ne veux pas que cela nous porte à faire aucunes represailles sur les papistes; non, je deteste ces imitations; je souhaite seulement qu’ils n’aquierent pas la force d’executer sur nous ce qu’ils savent faire.” Ibid. p. xv. xviii. xix.