[1302] Concil. Edinburgens. ann. 1549 can. 1, 2 (Wilkins IV. 48).
[1303] Wilkins IV. 207-10.—Knox, p. 129. It should be borne in mind in estimating these penalties that they are expressed in pounds Scots, which were about one-twelfth of the pound sterling. These canons, it appears, were not adopted without opposition. According to Knox, “But herefrom appealed the Bishop of Murray and other prelates, saying That they would abide the canon law. And so they might well enough do, so long as they remained Interpretors, Dispensators, Makers and Disannullers of the law ” (Op. cit. 119). It was doubtless on some such considerations that the Archbishop of St. Andrews relied when he consented to waive his exemption in this matter. His personal reputation may be estimated from the remark of Queen Mary when, in December, 1566, he performed the rite of baptism on James VI. She forbade him to use the popular ceremony of employing his saliva, giving a reason which was in the highest degree derogatory to his moral character (Sir J. Y. Simpson, in Proceedings of Epidemiological Society of London, Nov. 5th, 1860).
[1304] Robertson, Hist. Scot. Bk. II.
[1305] Thus the Parliament of 1560, which effected a settlement of the Reformed Religion, was urged to its duty by a Supplication presented in the name of “The Barons, Gentlemen, Burgesses, and other true Subjects of this Realm, professing the Lord Jesus within the same,” which, among its arguments against Catholicism, does not hesitate to assert—“Secondarily, seeing that the sacraments of Jesus Christ are most shamefully abused and profaned by that Romane Harlot and her sworne vassals, and also because that the true Discipline of the Ancient Church is utterly now among that Sect extinguished: For who within the Realme are more corrupt in life and manners than are they that are called the Clergie, living in whoredom and adultery, deflouring Virgins, corrupting Matrons, and doing all abomination without fear of punishment. We humbly, therefore, desire your Honors to finde remedy against the one and the other”—Knox, p. 255.
[1306] This doctrine bore its full share in the history of the Scottish reformation. Two years after the execution of the protomartyr, Patrick Hamilton, in 1528, his sister Catharine was arraigned on account of her belief in justification through Christ. Learned divines urged upon her with prolix earnestness of disputation the necessity of works, until her patience gave way, and she rudely exclaimed, “Work here and work there, what kind of working is all this? No work can save me but the work of Christ my Saviour.” By the connivance of the king she was enabled to escape to England.—Calderwood’s Historie, I. 109.
[1307] Knox, p. 283.
[1308] Knox, p. 119.—Calderwood, I. 423.
[1309] Thus the assembly of the church in 1562, drew up a remonstrance to the queen, in which they requested that “in every Parish some of the Tythes may be assigned to the sustentation and maintenance of the poor within the same: And likewise that some publike relief may be provided for the poor within Burroughs”—Knox, p. 339.
[1310] Ibid. p. 278. The Book was signed at Edinburgh, Jan. 27, 1561, but only after the adoption of a proviso—“Provided that the Bishops, Abbots, Priors and other Prelates and Beneficed men, which else have adjoyned themselves to us, brooke the revenues of their Benefices during their lifetimes.”—Worldly wisdom certainly was not lost sight of in the ardor of a new and purer religion.
[1311] Knox, 136.