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Updated: June 8, 2025
M'Crie says, "to the strong propensity which he felt to indulge his vein of humour." Other good men rejoiced in the murder of an enemy, but Knox chuckled. Knox might be pardoned had he merely excused the murder of "the devil's own son," Cardinal Beaton, who executed the law on his friend and master, George Wishart.
Happily they were not permitted to disgrace Scotland by a Bartholomew massacre of her own. Mr. Hume Brown thinks that these detestable proposals "if not actually penned by Knox, must have been directly inspired by him." Dr. M'Crie does not hint at the existence of these articles, "to be given to the Regent and Council." They included a very proper demand for the reformation of vice at home.
"During the whole of this century," that is, the sixteenth, says Dr M'Crie, in his "Progress and Suppression of the Reformation in Italy," "the prisons of the Inquisition in Italy, and particularly at Rome, were filled with victims, including persons of noble birth, male and female, men of letters, and mechanics.
A New Translation. Thomas M'Crie. Preceded by a Life of Pascal, a Critical Essay, and a Bibliographical Notice. Edited by O.W. Wight, A.M. New York. Derby & Jackson. 12mo. pp. 470. $1.25. Water as a Preservative and a Remedy in Disease. A Treatise on Baths, etc. By John Bell, M.D. Philadelphia. Lindsay & Blakiston. 12mo. pp. 658. $1.25.
On March 20, much to the indignation of the Queen, the banns were read twice between Knox and a lady of the Royal blood and name, Margaret Stewart, daughter of Lord Ochiltree, a girl not above sixteen, in January 1563, when Randolph first speaks of the wooing. The good Dr. M'Crie does not mention the age of the bride! The lady was a very near kinswoman of Chatelherault.
M'Crie observes, indeed, that Knox submitted to the learned of Switzerland "certain difficult questions, which were suggested by the present condition of affairs in England, and about which his mind had been greatly occupied. In fact, Knox himself merely says that he had "reasoned with" pastors and the learned; he does not say that they agreed with him, and they certainly did not.
M'Crie imagined that Richard Bowes was now dead, and his widow, consequently, free to live where she would; and where could she go more naturally than to the house of a married daughter? This, however, is not the case. Richard Bowes did not die till at least two years later.
M'Crie, who always speaks with authority on such a subject, describes the reformed curriculum as the most liberal and enlightened plan of study in any University, whether at home or abroad. Melville continued in the Principalship of St. Mary's for upwards of a quarter of a century from the close of 1580 to 1606, when he was summoned by the King to London, never to return to his native land.
A Scottish historian John Hill Burton has sought, with a singular perversity, to belittle Melville as a scholar, and speaks of M'Crie as having endeavoured to make out his title to distinction in this respect from the natural ambition to claim such an honour for one of his own ecclesiastical forebears. The chapter which follows will show the value of such a judgment.
We leave it to the learned to explain this singular limitation of the prophet, which Knox says that he had not as yet experienced. He must have heard about it from other prophets. Knox found at this time a patron remarkable, says Dr. M'Crie, "for great respectability of character," Erskine of Dun.
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