told of George Wishart throughout is pure history, a word of
explanation, perhaps of apology, may be necessary here. It does not
seem any deviation from the rule thus laid down, to suppose his doing
for the personages of the story what, at this time, he did for so
many. Knox tells us “he spared not to visit thame that lay in the
verray extreamitie; he comforted thame as that he might in such a
multitude; he caused minister all things necessarie to those that
might use meat and drink.” And Emery Tilney, who, during the year that
he taught at Cambridge, was his affectionate and admiring pupil,
writes of him, “His charity had never an end, night, noon, nor day;”
and again, “If I should declare his love to me and all men, his
charity to the poor, in giving, relieving, caring, helping, providing,
yea, infinitely studying how to do good to all and hurt to none, I
should sooner want words than just cause to commend him.”
Footnote 9:
Eyes.
Footnote 10:
Not from affectation, but because it was his custom to wear nothing he
might not suitably give away to the poor. In order to supply their
necessities, he seems to have habitually practised the most rigid
self-denial. “_He that is faithful in that which is least, is faithful
also in much._”
Footnote 11:
Knox.
Footnote 12:
Outlawed.
Footnote 13:
Present, gift.
Footnote 14:
Parlour.
Footnote 15:
The following is the circumstance alluded to above. During Wishart’s
stay at Montrose, the Cardinal, whom Knox may be excused for calling
the “devill’s awin sone,” again attempted his life. “He caused to
write unto him a letter, as it had been from his most familiar friend,
the Laird of Kinneyre, ‘desiring him with all possible diligence to
come unto him, for he was stricken with a sudden sickness.’ In the
meantime had the traitor provided three score men, with jacks and
spears, to lie in wait within a mile and a half of the town of
Montrose, for his despatch. The letter coming to his hand, he made
haste at the first (for the boy had brought a horse); and so, with
some honest men, he passes forth of the town. But suddenly he stayed,
and musing a space, returned back; whereat they wondering, he said, ‘I
will not go; I am forbidden of God. I am assured there is treason. Let
some of you go to yonder place, and tell me what ye find.’ Diligence
made, they found the treason as it was; which being shown with
expedition to Maister George, he answered, ‘I know that I shall end my
life in the hands of that blood-thirsty man; but it will not be of
this manner.’”—KNOX.
Footnote 16:
In connection with this narrative, there naturally recurs to the mind
the suggestive remark of Pascal upon “the qualities of a perfectly
heroic soul:” “Capable of fear before the necessity to die is actually
present, then altogether fearless.... Troubled when he troubles
himself; when other men trouble him altogether strong.”
Footnote 17:
The Earl of Bothwell, “made for money bucheour to the Cardinall,” was
at this time High Sheriff of Haddington.
Footnote 18:
The Queen Mother, Mary of Guise.
Footnote 19:
This dungeon may still be seen, and is thus described by one who has
recently visited it: “It is in shape like a champagne bottle, the neck
or narrow part might be nine feet deep, and the whole depth
twenty-four feet. It is six feet wide at the top, but widens into
about eighteen below. Prisoners were let down into it by means of a
chain, which was fastened to an iron bar placed across the mouth of
it. There are no doors or windows.”
Footnote 20:
That is, building.
Footnote 21:
By and by.
Footnote 22:
Servant.
Footnote 23:
That is, executioner.
Footnote 24:
Nor was this, as it is well known, the only instance in which Wishart
was believed by his contemporaries to have spoken under the influence
of prophetic inspiration. John Knox says (and his testimony is
remarkable as that of one who had an intimate personal acquaintance
with him): “He was not only singularly learned, as well in godly
knowledge as in all honest human science, but also he was so clearly
illumined with the spirit of prophecy, that he saw not only things
pertaining to himself, but also such things as some towns and the
whole realm afterwards felt, which he forspake not in secret, but in
the audience of many.” But may not the instances of this strange
foresight which Knox adduces be resolved into the results of deep
thoughtfulness, intense prayerfulness, and very close walking with
God?
Footnote 25:
Knox, in his “History of his own Times,” quotes from a sermon of Friar
William Arth, in which a poor man is made to say, “Know ye not how the
Bishops and their officials serve us husband men? Will they not give
to us a letter of cursing for a plack, to last for a year, to curse
all that look owre our dyke, and that keeps our corn better than the
sleeping boy, that will have three shillings of fee, a sark, and pair
of shoon in the year?”
Footnote 26:
“Gawin Logie, Rector of St. Leonard’s College, was so successful in
instilling them (the Reformed opinions) into the minds of the
students, that it became proverbial to say of any one suspected of
Lutheranism, that he had ‘drunk of St. Leonard’s Well.’”—_M‘Crie’s
Life of Knox._
Footnote 27:
1527.
Footnote 28:
Chamber.
Footnote 29:
Tyndale’s New Testament.
Footnote 30:
Lose.
Footnote 31:
Penalty, fine.
Footnote 32:
Trust.
Footnote 33:
Horse used in farm work.
Footnote 34:
Knox.
Footnote 35:
Knox.
Footnote 36:
Trying to say.
Footnote 37:
Pascal.
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● Used numbers for footnotes, placing them all at the end of the last
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● Enclosed italics font in _underscores_.
● Enclosed blackletter font in =equals=.