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Early Persecutions.

In the Records of Glasgow, mention is found of one that, in the year of God 1422, was burnt for heresy. His name is not given, and of his opinions or of the order upon which he was condemned there is no evidence left. But our Chronicles make mention that, in the days of King James the First, about the year of God 1431, there was apprehended in the University of St. Andrews one named Paul Craw, a Bohemian, who was accused of heresy before such as then were called Doctors of Theology. The principal accusation against him was that, in his opinion of the Sacrament, he followed John Huss and Wycliffe, who denied that the substance of bread and wine were changed by virtue of any words, or that confession should be made to priests, or prayers made to saints departed.

Paul Craw: A.D. 1431.

God gave unto the said Paul Craw grace to resist his persecutors, and not to consent to their impiety, and he was committed to the secular judge (for our bishops follow Pilate, who both did condemn, and also washed his hands) who condemned him to the fire. Therein he was consumed at St. Andrews, about the time mentioned. To declare themselves to be of the generation of Satan, who from the beginning hath been enemy to the truth and desireth the same to be hid from the knowledge of men, they put a ball of brass in his mouth, to the end that he should not give confession of his faith to the people, nor yet that they should understand the defence which he had against his unjust accusation and condemnation.

The Lollards of Kyle: 1494.

These practices did not greatly advance the kingdom of darkness, nor were they able utterly to extinguish the truth. In the days of King James the Second and King James the Third we find small question of religion moved within this Realm, but in the time of King James the Fourth, in the year of God 1494, thirty persons were summoned before the King and his Great Council, by Robert Blackader, called Archbishop of Glasgow. Some of these dwelt in Kyle-Stewart, some in King's-Kyle, and some in Cunningham. Amongst them were George Campbell of Cessnock, Adam Reid of Barskymming, John Campbell of New Mills, Andrew Shaw of Polkemmet, Helen Chalmers, Lady Polkellie, and Marion Chalmers, Lady Stair.

Whereof the Lollards of Kyle were accused.

These were called the Lollards of Kyle. In the Register of Glasgow we find the Articles of Belief for which they were accused. These were as follows:—(1) Images are not to be possessed, nor yet to be worshipped. (2) Relics of Saints are not to be worshipped. (3) Laws and Ordinances of men vary from time to time, and so do those of the Pope. (4) It is not lawful to fight, or to defend the faith. (We translate according to the barbarousness of their Latin and dictament.[2]) (5) Christ gave power to Peter only, and not to his successors, to bind and loose within the Kirk. (6) Christ ordained no priests to consecrate. (7) After the consecration in the Mass, there remains bread; and the natural body of Christ is not there. (8) Tithes ought not to be given to Ecclesiastical Men—as they were then called. (9) Christ at His coming took away power from Kings to judge. (This article we doubt not to be the venomous accusation of the enemies, whose practice has ever been to make the doctrine of Jesus Christ suspect to Kings and rulers, as if God thereby would depose them from their royal seats, while, on the contrary, nothing confirms the power of magistrates more than does God's Word.—But to the Articles.) (10) Every faithful man or woman is a priest. (11) The anointing of kings ceased at the coming of Christ. (12) The Pope is not the successor of Peter—except where Christ said, "Go behind me, Satan." (13) The Pope deceiveth the people by his bulls and his indulgences. (14) The Mass profiteth not the souls that are in purgatory. (15) The Pope and the bishops deceive the people by their pardons. (16) Indulgences to fight against the Saracens ought not to be granted. (17) The Pope exalts himself against God and above God. (18) The Pope cannot remit the pains of purgatory. (19) The blessings of the bishops—of dumb dogs they should have been styled—are of no value. (20) The excommunication of the Kirk is not to be feared. (21) In no case is it lawful to swear. (22) Priests may have wives, according to the constitution of the law. (23) True Christians receive the body of Jesus Christ every day. (24) After matrimony is contracted, the Kirk may make no divorce. (25) Excommunication binds not. (26) The Pope forgives not sins, but only God. (27) Faith should not be given to miracles. (28) We should not pray to the glorious Virgin Mary, but to God only. (29) We are no more bound to pray in the kirk than in other places. (30) We are not bound to believe all that the Doctors of the Kirk have written. (31) Such as worship the sacrament of the Kirk—we suppose they meant the sacrament of the altar—commit idolatry. (32) The Pope is the head of the Kirk of Antichrist. (33) The Pope and his ministers are murderers. (34) They which are called principals in the Church are thieves and robbers.

Albeit that the accusation of the Archbishop and his accomplices was very grievous, God so assisted his servants, partly by inclining the King's heart to gentleness (for divers of them were his great familiars), and partly by giving bold and godly answers to their accusators, that the enemies in the end were frustrated in their purpose. When the Archbishop, in mockery, said to Adam Reid of Barskymming, "Reid, believe ye that God is in heaven?" He answered, "Not as I do the Sacraments seven." Thereat the Archbishop, thinking to have triumphed, said, "Sir, lo, he denies that God is in heaven." The King, wondering, said, "Adam Reid, what say ye?" The other answered, "Please your Grace to hear the end betwixt the churl and me." Therewith he turned to the Archbishop and said, "I neither think nor believe, as thou thinkest, that God is in heaven; but I am most assured that He is not only in heaven, but also on earth. Thou and thy faction declare by your works that either ye think there is no God at all, or else that He is so shut up in heaven that He regards not what is done on earth. If thou didst firmly believe that God was in heaven, thou shouldst not make thyself cheek-mate[3] to the King, and altogether forget the charge that Jesus Christ the Son of God gave to His Apostles. That was, to preach His Evangel, and not to play the proud prelates, as all the rabble of you do this day. And now, Sir," said he to the King, "judge ye whether the Bishop or I believe best that God is in heaven." While the Archbishop and his band could not well revenge themselves, and while many taunts were given them in their teeth, the King, willing to put an end to further reasoning, said to the said Adam Reid, "Wilt thou burn thy bill?"[4] He answered, "Sir, the Bishop and ye will." With these and the like scoffs the Archbishop and his band were so dashed out of countenance that the greatest part of the accusation was turned to laughter.

Archbishop James Beaton.

After that diet, we find almost no question for matters of religion, for the space of nigh thirty years. For not long after, to wit, in the year of God 1508, the said Archbishop Blackader departed this life, while journeying in his superstitious devotion to Jerusalem. Unto him succeeded Mr. James Beaton, son to the Laird of Balfour, in Fife. More careful for the world than he was to preach Christ, or yet to advance any religion, but for the fashion only, he sought the world, and it fled him not. At once he was Archbishop of St. Andrews, Abbot of Dunfermline, Arbroath, and Kilwinning, and Chancellor of Scotland. After the unhappy field of Flodden, in which perished King James the Fourth, with the greater part of the nobility of the realm, the said Beaton with the rest of the prelates, had the whole regiment[5] of the realm. By reason thereof, he held and travailed to hold the truth of God in thraldom and bondage, until it pleased God of His great mercy, in the year of God 1527, to raise up His servant, Master Patrick Hamilton, at whom our history doth begin. Because men of fame and renown have in divers works written of his progeny, life, and erudition, we omit all curious repetition. If any would know further of him than we write, we send them to Francis Lambert, John Firth, and to that notable work, lately set forth by John Foxe, Englishman, of the Lives and Deaths of Martyrs within this Isle, in this our age.

The Coming of Patrick Hamilton.

This servant of God, the said Master Patrick, being in his youth provided with reasonable honour and living (he was titular Abbot of Ferne), as one hating the world and the vanity thereof, left Scotland, and passed to the schools in Germany; for then the fame of the University of Wittenberg was greatly divulged in all countries. There, by God's providence, he became familiar with these lights and notable servants of Christ Jesus of that time, Martin Luther, Philip Melanchthon, and the said Francis Lambert, and he did so grow and advance in godly knowledge, joined with fervency and integrity of life, that he was in admiration with many. The zeal of God's glory did so eat him up, that he could of no long continuance remain abroad, but returned to his country, where the bright beams of the true light, which by God's grace was planted in his heart, began most abundantly to burst forth, as well in public as in secret. Besides his godly knowledge, he was well learned in philosophy. He abhorred sophistry, and would that the text of Aristotle should have been better understood and more used in the schools than then it was: for sophistry had corrupted all, as well in divinity as in humanity.

Persecution of Patrick Hamilton.

In short process of time, the fame of the said Master Patrick's reasoning and doctrine troubled the clergy, and came to the ears of Archbishop James Beaton. Being a conjured enemy to Jesus Christ, and one that long had had the whole regiment of this realm, he bare impatiently that any trouble should be made in that kingdom of darkness whereof, within this realm, he was the head. Therefore, he so travailed with the said Master Patrick, that he got him to St. Andrews, where, after conference for divers days, he received his freedom and liberty. The said Archbishop and his bloody butchers, called Doctors, seemed to approve his doctrine, and to grant that many things craved reformation in the ecclesiastical regiment. Amongst the rest, there was one that secretly consented with Master Patrick almost in all things, Friar Alexander Campbell, a man of good wit and learning, but corrupted by the world, as after we will hear. When the bishops and the clergy had fully understood the mind and judgment of the said Master Patrick, fearing that by him their kingdom should be damaged, they travailed with the King, who then was young and altogether at their command, that he should pass in pilgrimage to St. Duthac in Ross, to the end that no intercession should be made for the life of the innocent servant of God. He, suspecting no such cruelty as in their hearts was concluded, remained still, a lamb among the wolves, until he was intercepted in his chamber one night, and by the Archbishop's band was carried to the Castle. There he was kept that night; and in the morning, produced in judgment, was condemned to die by fire for the testimony of God's truth. The Articles for which he suffered were but of pilgrimage, purgatory, prayer to saints and prayer for the dead, and such trifles; albeit matters of greater importance had been in question, as his Treatise may witness. That the condemnation should have greater authority, the Archbishop and his doctors caused the same to be subscribed by all those of any estimation that were present, and, to make their number great, they took the subscriptions of children, if they were of the nobility; for the Earl of Cassillis, being then but twelve or thirteen years of age, was compelled to subscribe to Master Patrick's death, as he himself did confess.

Martyrdom of Patrick Hamilton.

Immediately after dinner, the fire was prepared before the old College, and Master Patrick was led to the place of execution. Men supposed that all was done but to give him a fright, and to have caused him to have recanted and become recreant to those bloody beasts. But God, for His own glory, for the comfort of His servant, and for manifestation of their beastly tyranny, had otherwise decreed. He so strengthened His faithful witness that neither the love of life nor yet the fear of that cruel death could move him a jot to swerve from the truth once professed. At the place of execution he gave to his servant, who had been chamber-child[6] to him for a long time, his gown, coat, bonnet, and such like garments, saying, "These will not profit in the fire; they will profit thee. After this, thou canst receive no commodity from me, except the example of my death. That, I pray thee, bear in mind; for, albeit it be bitter to the flesh and fearful before men, it is the entrance unto eternal life, which none shall possess who deny Christ Jesus before this wicked generation."

The innocent servant of God being bound to the stake in the midst of some coals, some timber, and other matter appointed for the fire, a train of powder was made and set afire. This gave a glaise[7] to the blessed martyr of God, scrimpled[8] his left hand and that side of his face, but kindled neither the wood nor yet the coals. And so remained he in torment, until men ran to the Castle again for more powder, and for wood more able to take fire. When at last this was kindled, with loud voice he cried, "Lord Jesus, receive my spirit! How long shall darkness overwhelm this realm? And how long wilt Thou suffer this tyranny of men?" The fire was slow, and therefore was his torment the more. But most of all was he grieved by certain wicked men, amongst whom Campbell the Black Friar (of whom we spoke before) was principal. These continually cried, "Convert, heretic; call upon our Lady: say Salve Regina," etc. To them he answered, "Depart, and trouble me not, ye messengers of Satan." But, while the foresaid Friar still roared one thing with great vehemency, he said unto him, "Wicked man, thou knowest the contrary, and the contrary to me thou hast confessed: I appeal thee before the tribunal seat of Jesus Christ!" After these words, and others that could not well be understood or marked, both for the tumult and the vehemence of the fire, the witness of Jesus Christ got victory, after long suffering, on the last day of February in the year of God 1527. The said Friar departed this life within few days after, in what estate we refer to the manifestation of the general day. But it was plainly known that he died, in Glasgow, in a frenzy, and as one in despair.

Questionings arise.

When these cruel wolves had, as they supposed, clean devoured the prey, they found themselves in worse case than they were before; for within St. Andrews, yea, almost within the whole realm, of those who heard of that deed, there was none found who began not to inquire, Wherefore was Master Patrick Hamilton burnt? When his Articles were rehearsed, it was questioned whether such Articles were necessarily believed under pain of damnation. And so, within short space, many began to call in doubt that which before they held for a certain truth, in so much that the University of St. Andrews, and St. Leonard's College principally, by the labours of Master Gavin Logie, and the novices of the Abbey, by those of the Sub-Prior, began to smell somewhat of the truth, and to espy the vanity of the received superstition. Within a few years, both Black and Grey Friars began publicly to preach against the pride and idle life of bishops, and against the abuses of the whole ecclesiastical estate.

Friar William Arth speaks out.

Friar William Arth, in a sermon preached in Dundee, spake somewhat more liberally against the licentious lives of the bishops than they could well bear. He spake further against the abuse of cursing and of miracles. The Bishop of Brechin, having his placeboes[9] and jackmen[10] in the town, buffeted the Friar, and called him heretic. The Friar, impatient of the injury received, passed to St. Andrews, and communicated the heads of his sermon to Master John Major, whose word then was held as an oracle in matters of religion. Being assured by him that such doctrine might well be defended, and that he would defend it, for it contained no heresy, there was a day appointed to the said Friar, to make repetition of the same sermon. Advertisement was given to all who were offended to be present. And so, in the parish kirk of St. Andrews, upon the day appointed, appeared the said Friar, and had amongst his auditors Master John Major, Master George Lockhart, the Abbot of Cambuskenneth, and Master Patrick Hepburn, Prior of St. Andrews, with all the Doctors and Masters of the Universities. The theme of his sermon was, "Truth is the strongest of all things."

The Abuse of God's Curse.

Concerning cursing, the Friar said that, if it were rightly used, it was the most fearful thing upon the face of the earth; for it was the very separation of man from God; but that it should not be used rashly, and for every light cause, but only against open and incorrigible sinners. "But now," said he, "the avarice of priests, and the ignorance of their office, has caused it altogether to be vilipended[11]; for the priest, whose duty and office it is to pray for the people, stands up on Sunday and cries, 'One has lost a spurtle.[12] There is a flail stolen from those beyond the burn.[13] The goodwife of the other side of the gate has lost a horn spoon. God's malison and mine I give to them that know of this gear, and restore it not.'" The people, he continued, mocked their cursing. After a sermon that he had made at Dunfermline, where gossips were drinking their Sunday penny, he, being dry, asked drink. "Yes, Father," said one of the gossips, "ye shall have drink; but ye must first resolve a doubt which has arisen amongst us, to wit, What servant will serve a man best on least expense?" "The good Angel," said I, "who is man's keeper, does great service without expense." "Tush," said the gossip, "we mean not such high matters. We mean, "What honest man will do greatest service for least expense?" "While I was musing," said the Friar, "what that should mean," he said, 'I see, Father, that the greatest clerks are not the wisest men. Know ye not how the bishops and their officials serve us husbandmen? Will they not give us a letter of cursing for a plack,[14] to last for a year, to curse all that look over our dyke[15]? That keeps our corn better than the sleeping boy, who demands three shillings of fee, a sark,[16] and a pair of shoes in the year. Therefore, if their cursing do anything, we hold that the bishops are the cheapest servants, in that behalf, that are within the realm.'"

False Miracles.

As concerning miracles, the Friar declared what diligence the ancients took to try true miracles from false. "But now," said he, "the greediness of priests not only receives false miracles, but they even cherish and fee knaves on purpose, that their chapels may be the better renowned, and their offering be augmented. Thereupon are many chapels founded, as if our Lady were mightier, and as if she took more pleasure in one place than in another. Of late days our Lady of Carsegreen has hopped from one green hillock to another! Honest men of St. Andrews," said he, "if ye love your wives and your daughters, hold them at home, or else send them in honest company; for, if ye knew what miracles were kythed[17] there, ye would neither thank God nor our Lady." And thus he merrily taunted the trysts of whoredom and adultery used at such devotion. Another Article in his sermon was judged more hard; for he alleged from the Common Law that the Civil Magistrate might correct the Churchmen, and for open vices deprive them of their benefices.

Notwithstanding this kind of preaching, this Friar remained Papist in his heart. The rest of the Friars, fearing to lose the benediction of the bishops, to wit, their malt and their meal and their other appointed pension, caused the said Friar to fly to England, and there, for defence of the Pope and Papistry, he was cast into prison at King Harry's commandment. But so it pleaseth God to open up the mouth of Baalam's own ass, to cry out against the vicious lives of the clergy of the age.

Shortly after this, new consultation was taken that some should be burnt; for men began to speak very freely. A merry gentleman named John Lindsay, familiar to Archbishop James Beaton, standing by when consultation was had, said, "My Lord, if ye burn any more, unless ye follow my counsel, ye will utterly destroy yourselves. If ye will burn them, let them be burnt in how[18] cellars; for the reek[19] of Master Patrick Hamilton has infected as many as it blew upon." But, so fearful was it then to speak anything against priests, the least word spoken against them, albeit it was spoken in a man's sleep, was judged heresy. Richard Carmichael, yet living in Fife, being young and a singer in the Chapel Royal of Stirling, happened in his sleep to say, "The Devil take away the priests, for they are a greedy pack." He was accused by Sir George Clapperton, Dean of the said Chapel, and was for this compelled to burn his bill.

Friar Alexander Seton preaches the Evangel.

God shortly after raised up stronger champions against the priests. Alexander Seton, a Black Friar, of good learning and estimation, began to tax the corrupt doctrine of the Papistry. For the space of a whole Lent he taught the commandments of God only, ever beating in the ears of his auditors that the law of God had not been truly taught for many years, men's traditions having obscured the purity of it. These were his accustomed propositions. First: Christ Jesus is the end and perfection of the law. Second: There is no sin where God's law is not violated. And, third: To satisfy for sin lies not in man's power, but the remission thereof comes by unfeigned repentance, and by faith apprehending God the Father, merciful in Christ Jesus, His Son. While oftentimes this Friar put his auditors in mind of these and the like heads, and made no mention of purgatory, pardons, pilgrimage, prayer to saints, or such trifles, the dumb doctors and the rest of that forsworn rabble began to suspect him. They said nothing publicly until Lent was ended, and he had gone to Dundee. Then, in his absence, one hired for that purpose openly damned the whole doctrine that he had taught. This coming to the ears of the said Friar Alexander, then in Dundee, he returned without delay to St. Andrews, caused immediately to jow[20] the bell, and to give signification that he would preach; as he did indeed. In this sermon, more plainly than at any other time, he affirmed whatsoever in all his sermons he had taught during the whole Lent-tide; adding that within Scotland there was no true bishop, if bishops were to be known by such notes and virtues as St. Paul requires in bishops.

Friar Seton's Apology.

This delation[21] flew with wings to the Archbishop's ears. Without further delay, he sent for the said Friar Alexander, and began grievously to complain and sharply to accuse him for having spoken so slanderously of the dignity of the bishops, as to say that "it behoved a bishop to be a preacher, or else he was but a dumb dog, and fed not the flock, but fed his own belly." The man, being witty, and minded of his most assured defence, said, "My Lord, the reporters of such things are manifest liars." Thereat the Archbishop rejoiced, and said, "Your answer pleases me well: I never could think that ye would be so foolish as to affirm such things. Where are these knaves that have brought me this tale?" These compearing[22] and affirming the same that they did before, he still replied that they were liars. Witnesses were multiplied, and men were brought to attention, and then he turned to the Archbishop and said, "My Lord, ye may see and consider what ears these asses have, who cannot discern betwixt Paul, Isaiah, Zechariah, Malachi, and Friar Alexander Seton. In very deed, my Lord, I said that Paul says, 'It behoveth a bishop to be a teacher.' Isaiah saith, that 'they that feed not the flock are dumb dogs.' And Zechariah saith, 'They are idle pastors.' I of my own head affirmed nothing, but I declared what the Spirit of God had before pronounced. If ye be not offended at Him, my Lord, ye cannot justly be offended at me. And so, yet again, my Lord, I say that they are manifest liars that reported unto you that I said that ye and others that preach not are no bishops, but belly gods."

Persecution of Friar Seton.

Albeit, the Archbishop was highly offended at the scoff and bitter mock, as well as at the bold liberty of that learned man; yet durst he not hazard for that present to execute his malice conceived. Not only feared he the learning and bold spirit of the man, but also the favour that he had with the people, as well as with the Prince, King James the Fifth. With him he had good credit; for he was at that time his confessor, and had exhorted him to the fear of God, to the meditation of God's law, and to purity of life. The Archbishop, with his complices, foreseeing what danger might come to their Estate, if such familiarity should continue betwixt the Prince and a man so learned and so repugnant to their affections, laboured to make the said Friar Alexander odious unto the King's Grace. With the assistance of the Grey Friars, who by their hypocrisy deceived many, they readily found means to traduce the innocent as a heretic.

This accusation was easily received and more easily believed by the carnal Prince, who was altogether given to the filthy lusts of the flesh, and abhorred all counsel repugnant thereto. He did remember what a terror the admonitions of the said Alexander were unto his corrupted conscience, and without resistance he subscribed to their accusation, affirming that he knew more than they did in that matter; for he understood well enough that he smelled of the new doctrine, from such things as he had shewn to him under confession. Therefore, he promised that he should follow the counsel of the bishops in punishing him and all others of that sect. These things understood by the said Alexander, as well by information of his friends and familiars, as by the strange countenance of the King unto him, he provided the next way to avoid the fury of a blinded Prince. In his habit, he departed the realm, and, coming to Berwick, wrote back again to the King's Grace his complaint and admonition. …

Persecution flags.

After the death of that constant witness of Jesus Christ, Master Patrick Hamilton, when God disclosed the wickedness of the wicked, as we have seen, there was one Forrest of Linlithgow taken. After long imprisonment in the Sea Tower of St. Andrews, this man was adjudged to the fire by the said Archbishop James Beaton and his doctors, for none other crime but because he had a New Testament in English. More of his story we have not, except that he died constant, and with great patience, at St. Andrews. The flame of persecution ceased after his death for the space of ten years or thereby. Not that these bloody beasts ceased by all means to suppress the light of God, and to trouble such as in any sort were suspected to abhor their corruption; but because the realm was troubled with intestine and civil wars. In these, much blood was shed; first, at Melrose, betwixt the Douglas and Buccleuch, on the eighteenth day of July, in the year of God 1526; next, at Linlithgow, betwixt the Hamiltons and the Earl of Lennox, where the said Earl, with many others, lost his life, on the thirteenth day of September in the same year; and last, betwixt the King himself and the said Douglases, whom he banished from the realm, and held in exile during the rest of his days. By reason of these, and of other troubles, the bishops and their bloody bands could not find the time so favourable unto them as they required, for executing their tyranny.

The Reformation in England.

In this mid time, the wisdom of God did provide that Harry the Eighth, King of England, should abolish from his realm the name and authority of the Pope of Rome, and suppress the Abbeys and other places of idolatry. This gave hope, in divers realms, that some godly reformation should have ensued therefrom. From this our country, divers learned men, and others that lived in fear of persecution, did repair to that realm. They found not such purity as they wished, and some of them sought other countries. But they escaped the tyranny of merciless men, and were reserved to better times, that they might fructify within His Church, in divers places and parts, and in divers vocations. Alexander Seton remained in England, and publicly, with great praise and comfort of many, taught the Evangel in all sincerity certain years. Albeit the craftiness of Winchester, and of others, circumvented the said Alexander, so as to cause him, at Paul's Cross, to affirm certain things repugnant to his former true doctrine; there is no doubt but that, as God had powerfully reigned with him in all his life, in his death, which shortly after followed, he found the mercy of his God, whereupon he ever exhorted all men to depend.