Patrick Anderson, a native of Ross-shire, and nephew of the celebrated Bishop Lesly, had risen by learning and talent to be head of the Scots College at Rome. This situation he left in order to add his exertions to those which a number of his co-religionists were making, at the hazard of their lives, for the recovery of Scotland from what they called the Calvinistic heresy. Dempster speaks of him as ‘moribus innocens ac fide integer,’ and tells us he had no superior in mathematics and theology. Such as he was, he threw himself into this mission with a zeal and gallantry which no generous opponent could now dispute, but which was regarded in the Scotland of his own day as only a diabolic mania for the turning of living souls to death and perdition.
May 18.
Poor Patrick had not practised long, when he was apprehended with his mass-clothes, books, and papers, and committed to prison as a trafficking Romish priest. He owned to the fact of his having performed mass sundry times, but would not tell in whose houses. In the ensuing October, a brother-missionary, an Irishman, named Edmund Cana, was apprehended, along with a younger brother, ‘who carried his mass-clothes, a portable altar, a flagon of wine, and other requisites necessar for the mass.’—Cal.
Possibly, King James had heard of the merits of Father Anderson as a man of learning, and felt some sympathy for him; perhaps the French ambassador made friendly intercession in his behalf. However it was, after the Father had suffered nine months’ imprisonment, the king came to the resolution to shew him some mercy. At his command, the Privy Council liberated the Father from prison, with a suit of good clothes, and some money in his pocket, on condition that he should leave Scotland, and return no more; otherwise, he would be liable to capital punishment. It was enjoined upon the provost and bailies of Edinburgh that they should ‘try and speir out some ship bown from the port of Leith towards France or Flanders; and when the ship is ready to lowse, that they tak the said Patrick Anderson furth of their Tolbooth, carry him to the ship, and deliver him to the skipper, and see him put aboard of the ship; and that they give a strait command and direction to the skipper that the said Anderson be not sufferit to come ashore again till their arrival at their port in France or Flanders, where they sall put him a-land, and sall report a certificate from the magistrates of the town or port where they land, that the said Anderson was set ashore there.’[394]—P. C. R.
1620.
The Catholic Church was at this time anxiously set upon the recovery of Scotland; and many were they who devoted themselves to the work. We are now disposed to wonder, not merely how so many men were induced to risk their lives in this mission, but how they should have expected to produce conversions in a field so inveterately Protestant. There were, however, some encouraging precedents. It was but recently that St Francis of Sales had brought thousands of the Swiss Calvinists back to the bosom of the church. He and his cousin, Lewis de Sales, entered a Protestant canton in September 1594, amidst the tears and remonstrances of their friends, who believed their task impracticable, as well as dangerous. In the course of a very few years, says Alban Butler, ‘his patience, zeal, and eminent virtue wrought upon the most obdurate, and insensibly wore away their prejudices. It is incredible what fatigues and hardships he underwent in this mission; with what devotion and tears he daily recommended the work of God; with what invincible courage he braved the greatest dangers; with what meekness and patience he bore all manner of affronts and calumnies. In 1596, he celebrated mass on Christmas-day in the church of St Hippolytus at Thonon, and had then made seven or eight hundred converts. In 1598, the public exercise of the Catholic religion was restored, and Calvinism banished by the duke’s orders, over all Chablais and the two bailiwicks of Terni and Guillard.’ At the same time, ‘his extraordinary sweetness, in conjunction with his eminent piety, reclaimed as many vicious Catholics as it converted heretics. The Calvinists ascribe principally to his meekness the wonderful conversions he made amongst them. They were certainly the most obstinate of people at that time near Geneva; yet St Francis converted no fewer than seventy-two thousand of them.’[395] Such success in the great stronghold of Calvinism might well engender hopes regarding Scotland, whose determined adherence to the reformed faith had not then been so much tried as we now know it to have been.
June.
The tanning of leather may be said to have been introduced into Scotland at this time. About a dozen tanners from Durham, Morpeth, and Chester-le-Street, were brought in, under royal patronage, in order ‘to instruct the tanners and barkers of the kingdom in the true and perfect form of tanning.’ They were invested with certain privileges, and distributed to various parts of the kingdom. It was hoped through this means that much money, which was usually spent on foreign leather, would now be kept within the kingdom.
1620.
Unfortunately for the success of this reformation, a tax was put upon the leather—four shillings Scots per hide for the first twenty-one years, and thereafter one penny. The consequence was a grievous discontent among the cordwainers, who everywhere did what in them lay to thwart his majesty’s design. ‘To steir the people up to exclaim against it, they have very extraordinarily raised the prices of boots and shoon, to twenty shillings or thereby the pair of boots, and six shillings or thereby the pair of shoon, more nor was paid before;’ thus oppressing the whole country, and particularly the poorer sort of people, besides slandering the king and his Council. In January 1622, the Privy Council dealt with a complaint that many of the tanners throughout the country, disregarding the obvious benefit to themselves and the commonwealth from the new modes, continued the old practice of letting their leather remain but a short time in the pots, and then bringing it to market in a raw state. By way of a stimulus to these persons, a certain number of them were proclaimed rebels.