tract, purporting to be an accurate account of the debate, which Dr. Laing has reprinted in the sixth volume of the Reformer's works; and though the discussion itself was on an entirely irrelevant issue, Knox dealt with the very heart of the question in the prologue of his pamphlet, which is written in his most vigorous and trenchant style. One extract will show how sarcastic he could sometimes be, and with what grim humour he could occasionally treat even the most sacred subjects. He has been comparing the making of the "wafer-god" to that of the idols so witheringly described by Isaiah in the 40th and 41st chapters of his prophecies, and then proceeds as follows: "These are the artificers and workmen that travail in making of this god, I think as many in number as the prophet reciteth to have travailed in making of the idols; and if the power of both shall be compared, I think they shall be found in all things equal, except that the god of bread is subject unto more dangers than were the idols of the Gentiles. Men made them: men make it. They were deaf and dumb: it cannot speak, hear, or see. Briefly, in infirmity they wholly agree, except that (as I have said) the poor god of bread is most miserable of all other idols; for according to their {168} matter whereof they are made, they will remain without corruption for many years; but within one year that god will putrefy, and then he must be burned. They can abide the vehemency of the wind, frost, rain, or snow; but the wind will blow that god to sea, the rain or the snow will make it dough again; yea, which is most of all to be feared, that god is a prey (if he be not well kept) to rats and mice; for they will desire no better dinner than white round gods enow. But, oh then, what becometh of Christ's natural body? By miracle it flies to heaven again, if the papists teach truly; for how soon soever the mouse takes hold, so soon flieth Christ away, and letteth her gnaw the bread. A bold and puissant mouse! but a feeble and miserable god! Yet would I ask a question: 'Whether hath the priest or the mouse greater power?' By his words it is made a god; by her teeth it ceaseth to be a god: let them advise and answer." Truly there is a ring of honest old Hugh Latimer in all this; and if there were many such passages in Knox's sermons, it is not difficult to explain how it was that "the common people heard him gladly." In the May of the following year (1563), Knox was sent for by Mary to Loch Leven, where she was at the time residing, and treated to another "interview," in which she endeavoured to induce him to use his influence to put a stop to the prosecution of certain parties for their celebration or countenancing of the mass. But nothing of importance resulted, though from his own showing it is apparent that on this occasion he was very {169} nearly thrown off his guard by the skill of her acting and the "glamour" of her presence.