limbs were well and elegantly shaped;
his shoulders broad, his fingers rather long, his head small, his hair
black, his face somewhat swarthy, and not unpleasant to behold. There
was a certain geniality in a countenance serious and stern, with a
natural dignity and air of command; his eyebrows, when he was in anger,
were expressive. His forehead was rather narrow, depressed above the
eyebrows; his cheeks were full and ruddy, so that the eyes seemed to
retreat into their hollows: they were dark grey, keen, and lively. The
face was long, the nose also; the mouth was large, the upper lip being
the thicker. The beard was long, rather thick and black, with a few grey
hairs in his later years. {12} The nearest approach to an authentic
portrait of Knox is a woodcut, engraved after a sketch from memory by
Peter Young, and after another sketch of the same kind by an artist in
Edinburgh. Compared with the peevish face of Calvin, also in Beza's
Icones, Knox looks a broad-minded and genial character.

Despite the uncommon length to which Knox carried the contemporary
approval of persecution, then almost universal, except among the
Anabaptists (and any party out of power), he was not personally rancorous
where religion was not concerned. But concerned it usually was! He was
the subject of many anonymous pasquils and libels, we know, but he
entirely disregarded them. If he hated any mortal personally, and beyond
what true religion demands of a Christian, that mortal was the mother of
Mary Stuart, an amiable lady in an impossible position. Of jealousy
towards his brethren there is not a trace in Knox, and he told Queen Mary
that he could ill bear to correct his own boys, though the age was as
cruel to schoolboys as that of St. Augustine.

The faults of Knox arose not in his heart, but in his head; they sprung
from intellectual errors, and from the belief that he was always right.
He applied to his fellow-Christians--Catholics--the commands which early
Israel supposed to be divinely directed against foreign worshippers of
Chemosh and Moloch. He endeavoured to force his own theory of what the
discipline of the Primitive Apostolic Church had been upon a modern
nation, following the example of the little city state of Geneva, under
Calvin. He claimed for preachers chosen by local congregations the
privileges and powers of the apostolic companions of Christ, and in place
of "sweet reasonableness," he applied the methods, quite