the Pope (not as an individual, though the Pope of that day was a Borgia, but) as the official head of an Anti-Christian system. This early blank in the biography raises questions, some of which will never be answered. We do not know at all when Knox took priest's orders. It was almost certainly not before 1530, for it was only in that year that he became eligible as being twenty-five years old. It may possibly have been as late as 1540, when his name is first found in a deed. In that and the two following years he seems to have resided at Samuelston near Haddington, and may have officiated in the little chapel there. But he was also at this time acting as 'Maister' or tutor to the sons of several gentlemen of East Lothian, and he continued this down to 1547, the time of his own 'call' to preach the Evangel. Nor do we know whether the change in his views, which in 1547 was so complete, had been sudden on the one hand or gradual and long prepared on the other. Knox's own silence on this is very remarkable. A man of his fearless egoism and honesty might have been expected to leave, if not an autobiography like those of Augustine and Bunyan, at least a narrative of change like the _Force of Truth_ of Thomas Scott, or the _Apologia_ of John Henry Newman. He has not done so; indeed, the author who preserved for us so much of that age, and of his own later history in it, seems for some reason to have judged his whole earlier period unworthy of record--or even of recal. For we find no evidence of his having been more confidential on this subject with any of his contemporaries than he has been with us. This certainly suggests that the change may have been very recent--determined, perhaps, wholly through the personal influence of Wishart, whom Knox so affectionately commemorates. Or, if it was not recent, it is extremely unlikely that it can have been detailed, vivid, and striking, as well as prolonged. Knox was not the man to suppress a narrative, however painful to himself, which he could have held to be in a marked degree to the glory of God or for the good of men. But whatever the reason was, the time past of his life sufficed this man for silence and self-accusation. We may be sure that it would have done so (and perhaps done so equally), no matter whether those twenty years had been spent in the complacent routine of a rustic in holy orders; in the dogmatism, defensive or aggressive, of scholastic youth; in fruitless efforts to understand the new views of which he was one day to be the chief representative; or in half-hearted hesitation whether, after having so far understood them, he could part with all things for their sake. Which of these positions he held, or how far he may have passed from one to another, we may never be able to ascertain. But there is one too clear indication that Knox disliked, not only to record, but even to recal, his life in the Catholic communion. His greatest defect in after