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 zour 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

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,

becaus they wer ministred without the Word trulie and openlie preached; and your Ministers before, for the most. part, were none of Christ's Ministers, but Masse-mumming priests. They wer newlie created singers or sayers of Matins, Evensong, and of Communion; to church, or to purifie women, and to burie the dead with Commendo cinerem cineri, &c., whereof no point I find enjoyned to Christ's ministers, but onlie to preach Christ Jesus crucified, and to minister the Sacraments in such simplicitie, as from him they had recaved them. ... With Mr. Parson's pattering of his constrained prayers, and with the massemunging of Mr. Vicar, and of his wicked companions [I will not meddle]. But consider, Sister, what I have affirmed, to wit, that wher Christ Jesus is not preached (marke well that I say, preached), that there hath the Sacrament neither life nor soule; and farther, that I say, none can be a lawful minister of Christ's Sacrament, who first is not a minister of his blessed Word. . . .

... England hath refused me; but because, before, it did refuse Christ Jesus, the lesse doe I regard the losse of that familiaritie. And yet have I beene a secret and assured friend to thee, O England, in cases which thyself could not have remedied....

No. 340. King James V's warning to the clergy, 6 Jan. 1540.

From a letter of Sir William Eure to Cromwell, 26 Jan. 1540. At his meeting with two gentlemen of the King of Scots' Council at Coldstream... had divers communings with one of them, Mr Thomas Bellenden . . . touching the stay of the Spiritualty in Scotland. . . . On being asked how the King and Council of Scotland were inclined towards the Bishop of Rome or a reformation of the Spiritualty, he said James himself and all his temporal Council were much given to the reformation of the clergy-so much so that they had an interlude' played last Epiphany before the King and Queen at Linlithgow, all turning upon the naughtiness in religion, the presumption of bishops, the collusion of Spiritual courts called in Scotland the Consistory courts, and misusing of priests. . . . When it was over the king called upon the bishop of Glasgow, being

1 Sir David Lindsay, 1490-+1555, Ane Satyre of the Thrie Estaits, publ. for E. E. T. Society, No. 37, in 1869. See too his Kitteis Confessioun, written 1537-41, in ibid. No. 47, 1871. Knox only reaped where Lindsay had sown. Cf. T. G. Law, Hamilton's Catechism, p. xii.

Chancellor, and other bishops, exhorting them to reform their manner of living, and saying unless they did so he would send six of the proudest of them to his uncle of England, and as those were ordered so would he order all the rest.' The Chancellor replied that one word of his Grace's mouth should suffice them to be at commandment', and the king answered angrily that he would gladly bestow any words of his mouth that could amend them'.

6

No. 341. The Synods of Edinburgh, 1 Mar.-10 April 1559.

From Articles proponit to the Quene Regent of Scotland be sum temporall Lordis and Barronis, and sent be hir Grace to the haill Prelatis and principallis of the clargie convenit in thair Provincial Counsall in Edinburgh.

In the first, rememberand that our Sovirane Lord of gud memorie that last decest, in his lait Actis of Parliament 2 for the common wele of this realme, thocht necessair to mak ane publict exhortatioun unto my Lordis the Prelatis and rest of the Spirituale Estate for reforming of ther lyvis and for avoyding of the opin sclander that is gevin to the haill Estates throucht the said Spirituale mens ungodly and dissolut lyves: And siclyk remembring in diverss of the lait Provinciale Counsales haldin within this realm, that poynt has bene treittet of, and sindrie statutis Synodale maid therupon, of the quhilkis nevertheless thar hes folowit nan or litill fruict as yitt, bot rathare the said Estate is deteriorate, nor emends be ony sic persuasion as hes bene hidertills usit: And sin the said Estate is mirror and lantern to the rest, it is maist expedient therefore that thai presentlie condescend to seik reformation of thir lyvis, and for execuiting deuly of thair offices, evry ane of them effeiring to thir awin vocation and cure committit unto thaim to do, and naymlie that oppin and manifest sins and notour offencis be forborn and abstenit fra in tyme to cum, etc.

Item, that thai provid for prechings and declarings of Goddis Word sinceirly and treuly to be made in every paroch kirk of this realm upon all Sondays and utheris Holie Dayis. . . .

1 Sir James Melville's report runs :-'Wherfore gaif my predecessoris sa many landis and rentes to the Kirk? Was it to mentean halkis, doggis, and hures, to a nomber of ydle prestis? The King of England burnis, the King of Denmark beheadis you. Bot I sall stik you with this same quhinger (Robertson, Stat. Eccl. Scot. I. cxl, n. 1).

2 Of 14 March 1541. Cf. Act. Parl. Scot. ii. 370, For reforming of Kirkis and Kirkmen.'