first in England, 1538, and then, 1539-40, among the Reformed of Zürich, Basel, and Strassburg. Returning to Scotland, 1543, he brought with him the First Helvetic Confession (Niemeyer, 105 sqq.) a semi-Zwinglian formulary which he afterwards translated (Wodrow Miscellany, i. 11 sqq.) to serve as a confession of faith for congregations in Montrose, 1544, and Dundee, 1545. A Communion office, used later on by Knox at Berwick, 1550 (Lorimer, John Knox and the Church of England, 290 sqq.) was almost certainly from his hand, being based on that of Zürich, with which he had become acquainted in exile; and Wishart may thus be considered the first to have planted on Scottish soil the Continental Reformation in its Zwinglian form. He was seized at length by Cardinal Beaton, and burnt at St. Andrews, 1 March 1546. But, within three months, the Cardinal himself was murdered, 29 May; and John Knox, 1515-†72, who had been with Wishart and was to carry on his work, took refuge, with the assassins, in the Castle of St. Andrews 10 April 1547, where he remained till, on its capitulation to the French, 31 July, he was sent to the galleys in France.

The events that led to his return were the issue of that long rivalry between the English and the French court for ascendancy in Scotland which from, 8 Dec. 1542, [No. 336] the death of James V, 1513-†42 (Lindsay of Pittscottie, History of Scotland, bk. xxi, ch. xxxix, ed. S. T. S. i. 407), centred round his daughter Mary, Queen of Scots, 1543-187. On 1 July 1543 the Earl of Arran, as Regent, concluded the treaty of Greenwich with Henry VIII for her marriage with prince Edward. But relations between the two countries became strained, and, when war ensued, 1544-6, a rival alliance was entered into with France, 1547, by which the Scots were to receive help against the English troops and their Queen to marry the Dauphin. In Aug. 1548 [No. 337] Mary left home, to be educated in France (Register of the Privy Council of Scotland, April 1550, i. 88); and, April 1554, the Queen-mother Mary of Guise, 1516-160 became Regent. On 24 April 1558 [No. 338] the Queen of Scots was married to the Dauphin (Lesley, History of Scotland [Bannatyne Club] 264 sq.), and so, as wife of Francis II, 1559-460, became Queen of France as well. It seemed as if her uncles the Guises might use her high position to force upon the country of her birth a régime at once foreign and papal.

But the reforming party had made head in the interval. The Council of Edward VI, anxious for allies in Scotland, procured the release of Knox, Feb. 1549; and, 28 Oct. 1552, offered him the bishopric of Rochester (Dixon, iii. 486 n.). But he refused it. [No. 339] The Second Prayer Book of Edward VI was abhorrent to him (Works, vi. 11 sq.). On the accession of Mary, he found an asylum, for the most part, at Geneva, 1554-8, and, save for a brief visit to Scotland, Sept. 1555-July 1556, was there when Calvin's influence stood at its height. The soil, meanwhile, was being made ready for its reception into Scotland. On 6 Jan. 1540 [No. 340] James V warned the clergy to put their house in order

(Letters and Papers of Henry VIII, 1540, No. 114): and the bishops, under John Hamilton, Archbishop of St. Andrews 1547+71, endeavoured a Catholic reform in their [No. 341] Synods of Edinburgh, 1549, 1552, 1559 (Robertson, Stat. Eccl. Scot. ii. 81 sqq., 128 sqq., 146 sqq.), and put out, 1552, [No. 342] Hamilton's Cate chism (T. G. Law, The Catechism of John Hamilton) to further it. But it was too late as [No. 343] popular Ballads (Gude and Godlie Ballatis, 204 sqq., ed. Mitchell, for S. T. S. 1897) of the time shew. The Lords of the Congregation' entered, 3 Dec. 1557, into a [No. 344] Band (Knox, Works, i. 273 sqq.) to 'renounce the congregation of Satan', set up a provisional reform of their own, and sent for Knox. Arriving at Edinburgh, 2 May 1559, he preached with such effect that, 11 May, [No. 345] in Perth a frenzy of destruction (ibid. vi. 21 sqq.) seized the 'raschall multitude' (ibid. i. 322) and civil war followed. With, July-Nov. 1559, [No. 346] the assistance of England, arranged between Cecil as paymaster and Knox as middleman (State Papers of Elizabeth; Foreign, 1558-9, No. 953, and 1559-60, No. 180), the insurgents forced the Regent with her French troops to take refuge in the Castle of Edinburgh, where her death, 11 June 1560, led to, 6 July, [No. 347] the Treaty of Edinburgh (Rymer, Foedera, xv. 593 sq.), by which French and English troops were both to withdraw, so that the reforming and, as it now appeared, national party was left supreme. Next month [No. 348] Parliament, 17 Aug., adopted the Confession of Faith and, 24 Aug., abolished the Papal jurisdiction and the Mass (Act. Parl. Scot. ii. 526 sqq.; Knox, Works, ii. 121). The ancient faith and worship was thus destroyed; though as yet the hierarchy, apart from the Pope, remained.

No. 334. Ninian Winzet on the corruptions of the Church, 15 Feb. 1562.

... And albeit the time be schort, sumthing of our prais man we speik. Bot quhidder sal we begin your commendation and louing at 3our haly lyfes, or at 3oure helthful doctrine, we ar doutsum. Sen 3our godly leving garnisit with chastitie, fasting, prayer, and sobritie, be the worthi frutis tharof (quhat nedis mair), is patent to al man! 3our merchandrice, 3our symonie, zour glorious estait, 3our solicitude be mariage, efter to haif brocht the baronis to be impis of 3our posteritie, and witnessing in all aiges to cum of 3our godlines, quhay speikis not of it? 3our liberalitie to the pure, 3our magnific collegeis of godly learnit in 3our cumpanie, 3our nurissing of pure studentis of ryche ingynis able efter to reull the Kirk of God

Scotland at this time had thirteen dioceses: St. Andrews (Abpric.), with eight suffragans, Dunkeld, Aberdeen, Moray, Brechin, Dunblane, Ross, Caithness, Orkney; and Glasgow (Abpric.), with three suffragans, Galloway, Argyll, The Ísles.

in helthfull teachement, all cuntreis and collegis dois deplore! 3our godly and circumspect distribution of benefices to your babeis, ignorantis and filthy anis, al Ethnik, Turk, and Iow may lauch at it, that being the special ground of al impietie and division this day within ye, O Scotland! 3our wyse, saige, and grave familiar servands, void of al vanitie, bodely lustis, and heresie, ar spokin of to 3our prayse, God wate! 3our dum doctrine in exalting ceremoneis only, without ony declaration of the samin, and, fer mair, keiping in silence the trew Word of God necessar to al manis saluation, and not resisting manifest errours, to the warld is knawin! ... The speciall rutis of all mischeif we suspect nocht 3our prudent nobilitie to mysknaw, to be the twa infernal monstris, pryde and auarice, of the quhilkis unhappelie hes upsprung the electioun of unqualifeit bischopis and utheris pastores in Scotland. And that laitlie, as we can collect within thir hundreth 3eris, in the gret destructioun of the trew religioun off Christianis, and in prouocatioun of Godis wraith contrare us. . . .

No. 335. The prohibition of Lutheran Books,

17 July 1525.

Item, it is statute and ordanit that for samekle as the dampnable opunzeounes of heresy are spred in divers cuntreis be the heretik Luthere and his discipillis, and this realm and liegis has fermelie persistit in the halifaith sene the samin was first ressauit be thaim and neuer as zit admittit ony opunzeounes contrare the Christin faith bot euer has bene clene of all sic filth and vice, therefore that na maner of persoune strangeare that hapnis to arrife with their schippis within ony part of this realm bring with thaim ony bukis or werkis of the said Lutheris his discipillis... under the pane of escheting of their schippis and gudis and putting of their persounes in presoune. • . .

No. 336. The birth of Mary, 2 Dec., Queen of Scots, and the death of James V, 8 Dec. 1542.

Be this the post came out of Lythtgow schawing to the king goode tydingis that the quene was deliuerit. The king inquyrit 'wither it was man or woman'. The messenger said 'it was ane fair douchter'. The king ansuerit and said: Adew, fair weill, it come witht ane lase, it will pase witht ane lase'; and so he recommendit himself to the marcie of Almightie God and spak ane lyttill then frome that tyme fourtht, bot Y y

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turnit his bak into his lordis and his face into the wall. . . . In this maner he depairtit. . . . He turnit him bak and luikit and beheld all his lordis about him and gaif ane lyttill smyle and lauchter, syne kissit his hand and offerit the samyn to all his lordis round about him, and thairefter held wpe his handis to God and zeildit the spreit... at Falkland in his awin palice... No. 337. The education of Mary, Queen of Scots, in France, April 1550.

Item-Thereafter the said Master of Erskine shall report to the King [Henry II, of France] how rejoiced the Queen's grace and my Lord Governor were of the news of our Sovereign Lady's welfare, and to hear that the King's Highness was so well contented with her Grace, and that she was so able to increase in virtue, and that the King's Majesty takes such consolation, seeing the beginning of her upbringing to have been so good that he hopes someday to see his son the husband of one of the most virtuous princes that man can desire; beseeching God of his infinite goodness that his Highness may see not only the thing that his noble heart desires, but also that our Sovereign Lady be after this so endued with the graces of God that she may by her birth [offspring] make his Highness to be called the grandfather of one of the most victorious princes in the world, and the King long to reign prosperously over both realms.

No. 338. The marriage of Mary to the Dauphin, 24 April 1558.

All things necessary for the marriage of the Queen of Scots with the Dauphin being prepared, and the whole nobility and estates of the realm of France being convened at Paris, upon the 20th day of April 1558, in the great hall of the palace of the Louvre, in presence of King Henry of France, of the Queen his wife, and a great number of cardinals, dukes, earls, bishops, and noblemen, the 'fianzeillis', otherwise called the handfasting [betrothal], was made with great triumph by the Cardinal of Lorraine, betwixt the excellent young Prince Francis, eldest son to the most valiant, courageous, and victorious prince, Henry, King of France, and Mary, Queen, inheritor of the realm of Scotland, one of the fairest, most civil, and virtuous princes of the whole world, with great solemnity, triumph, and banquetting; and upon the next Sunday, being the 24th of April, the marriage was solemnized and completed betwixt

them by the Cardinal of Bourbon, Archbishop of Rouen, in Notre Dame Kirk of Paris; where the Bishop of Paris made a very learned and eloquent sermon, in presence and assistance of the King, Queen, and many prelates, noblemen, ladies, and gentlemen, of all estates and calling, with most excellent triumph, and the heralds crying with loud voices three sundry times, Largess'; casting to the people great quantity of gold and silver of all kind of sorts of coin, where there was great tumult of people, every one troubling and pressing others for greediness to get some part of the money. After which there were as great magnifique solemnities used in the Kirk, with as great dignity and reverence as was possible, which being done, they entered into the bishop's palace, where there was a sumptuous and princely dinner prepared for the whole company; and after they had dined, there was used a princely dancing, called the ball royal, to the great comfort and pleasure of all being there present; and how soon the ball was ended, they passed to the great hall of the palace royal, where they supped with so great magnificence, pomp, and triumph, that none of the assistance there had ever seen the like; and there presently was given to the Dauphin the title of King Dauphin, so that he and the Queen were called thereafter King and Queen Dauphin.

No. 339. Knox on the Second Prayer-Book of

Edward VI.

From his letter to Mrs. Anna Lock, 6 April 1559.--Our Maister calleth upon his owne, and that with vehemencie, that they depart from Babylon; yea, severelie he threateneth death and damnation to such as, either in forehead or in hand, beare the mark of the Beast. And a portion of his marke are all these dregges of Papistrie which were left in your great Booke of England, any jote whereof will I never counsell any man to use. One jote, I say, of these Diabolicall inventiouns, viz. Crossing in Baptisme; Kneeling at the Lord's table; mummelling, or singing of the Letanie, a fulgure et tempestate: a subitanea et improvisa morte, &c. The whole Order of your Booke appeareth rather to be devised for upholding of massing priests, then for any good instruction which the simple people can thereof receive. Your Sacraments wer ministred, be the most part, without the soule, and be those who to Christ Jesus wer no true ministers; and God grant that so yet they be not. Without the soule I say, they wer ministred,