Part 3

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.

[Sidenote: 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."

[9] Parasites; flatterers.

[10] Armed followers.

[Sidenote: 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.'"

[11] Slighted; undervalued.

[12] Porridge-stick.

[13] Brook.

[14] A small copper coin.

[15] Wall.

[16] Shirt.

[Sidenote: 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.

[17] Showed; practised.

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.

[18] Underground.

[19] Smoke.

[Sidenote: 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.

[20] Toll.

[Sidenote: 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."

[21] Accusation.

[22] Presenting themselves.

[Sidenote: 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....

[Sidenote: 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.

[Sidenote: 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.

[Sidenote: Scots Reformers abroad.]

Alexander Alesius, Master John Fyfe, and that famous man Dr. Macchabeus,[23] departed unto Germany, where by God's providence they were distributed to several places. Macdowell, for his singular prudence, besides his learning and godliness, was elected burgomaster in one of the Stadts. Alesius was appointed to the University of Leipsic; and so was Master John Fyfe. There, for their honest behaviour and great erudition, they were held in admiration by all the godly. And in what honour, credit, and estimation, Dr. Macchabeus was with Christian King of Denmark, let Copenhagen and famous men of divers nations testify. Thus did God provide for His servants, and frustrate the expectation of these bloody beasts who, by the death of one in whom the light of God did clearly shine, intended to have suppressed Christ's truth for ever within this realm. But the contrary had God decreed; for his death was, as we have said, the cause of awakening many from the deadly sleep of ignorance; and so did Jesus Christ, the only true Light, shine unto many, from the away-taking of one. These notable men, Master John Fyfe only excepted, did never after comfort this country with their bodily presence; but God made them fructify in His Church, and raised them up lights out of darkness, to the praise of His own mercy, and to the just condemnation of them that then ruled--to wit, the King, Council, and nobility, yea, the whole people--who suffered such notable personages, without crimes committed, to be unjustly persecuted, and so exiled. Others were afterwards treated in the same manner; but of them we shall speak in their own places.

[23] Macalpine.

[Sidenote: Persecution revived: 1534.]

As soon as the bishops got the opportunity which they constantly sought, they renewed the battle against Jesus Christ. In the year of God 1534, the foresaid leprous Archbishop caused to be summoned Sir William Kirk, Adam Deas, Henry Cairns, and John Stewart, indwellers of Leith, with divers others, such as Master William Johnstone, and Master Henry Henderson, schoolmaster of Edinburgh. Some of these compeared in the Abbey Kirk of Holyroodhouse and abjured, and publicly burned their bills: others compeared not, and were exiled. But two were brought to judgment, to wit, David Stratoun, a gentleman, and Master Norman Gourlay, a man of reasonable erudition. Of them we must shortly speak.

[Sidenote: David Stratoun and his Teind Fish.]

In Master Norman appeared knowledge, albeit joined with weakness. But in David Stratoun there could only be espied, from the first, a hatred against the pride and avarice of the priests. The cause of his delation was as follows. He had made himself a fishing boat to go to sea, and the Bishop of Moray, then being Prior of St. Andrews, and his factors, urged for the teind thereof. His answer was that, if they would have teind of that which his servants won in the sea, it was but reason that they should come and receive it where he got the stock.[24] So, as was constantly affirmed, he caused his servants to cast every tenth fish into the sea again. Process of cursing was led against him, for non-payment of such teinds; and when he contemned this, he was delated[25] to answer for heresy. It troubled him vehemently; and he began to frequent the company of such as were godly; for before he had been a very stubborn man, and one that despised all reading, chiefly of those things that were godly. Miraculously, as it were, he appeared to be changed; for he delighted in nothing but in reading, albeit he himself could not read, and he became a vehement exhorter of all men to concord, to quietness, and to the contempt of the world. He frequented much the company of the Laird of Dun, whom God in those days had marvellously illuminated.

[24] The crop from which the teind was drawn.

[25] Accused.

[Sidenote: The Conversion of Stratoun.]

One day, the present Laird of Lauriston, then a young man, was reading to him from the New Testament, in a certain quiet spot in the fields. As God had appointed, he chanced to read these sentences of our Master, Jesus Christ: "He that denies Me before men, or is ashamed of Me in the midst of this wicked generation, I will deny him in the presence of My Father, and before His angels." At these words he suddenly, being as one ravished, platt[26] himself upon his knees. After extending both hands and visage fixedly to the heavens for a reasonable time, he burst forth in these words: "O Lord, I have been wicked, and justly mayest Thou withdraw Thy grace from me. But, Lord, for Thy mercy's sake, let me never deny Thee or Thy truth, from fear of death or corporal pain."

[26] Threw.

[Sidenote: Martyrdom of Stratoun and Gourlay.]

The issue declared that his prayer was not vain: for when he, with the foresaid Master Norman, was produced in judgment in the Abbey of Holyroodhouse, the King himself (all clad in red) being present, there was great labour to make the said David Stratoun recant, and burn his bill. But he, ever standing at his defence, alleging that he had not offended, in the end was adjudged unto the fire. When he perceived the danger, he asked grace of the King. This would the King willingly have granted unto him, but the bishops proudly answered that his hands were bound in that case, and that he had no grace to give to such as by their law were condemned. And so was David Stratoun, with the said Master Norman, after dinner, upon the twenty-seventh day of August, in the year of God 1534, led to a place beside the Rood of Greenside; and there these two were both hanged and burned, according to the mercy of the papistical Kirk.

[Sidenote: The True Light spreads: Cardinal David Beaton notwithstanding.]

This tyranny notwithstanding, the knowledge of God did wondrously increase within this realm, partly by reading, partly by brotherly conference, which in those dangerous days was used to the comfort of many; but chiefly by merchants and mariners, who, frequenting other countries, heard the true doctrine affirmed, and the vanity of the papistical religion openly rebuked. Dundee and Leith were the principal centres of enlightenment, and there David Beaton, cruel Cardinal, made a very strait inquisition, divers being compelled to abjure and burn their bills, some in St. Andrews, and some at Edinburgh. About the same time, Captain John Borthwick was burnt in effigy, but by God's providence he himself escaped their fury. This was done for a spectacle and triumph to Mary of Lorraine, lately arrived from France, as wife of James the Fifth, King of Scots. What plagues she brought with her, and how they yet continue, may be manifestly seen by such as are not blind.

[Sidenote: The Reformation in Court and Cloisters.]

The rage of these bloody beasts proceeded so that the King's Court itself escaped not danger; for in it divers were suspected, and some were accused. And yet ever did some light burst out in the midst of darkness; for the truth of Christ Jesus entered even into the cloisters, as well of Friars, as of Monks and Canons. John Linn, a Grey Friar, left his hypocritical habit and the den of those murderers the Grey Friars. A Black Friar, called Friar Kyllour, set forth the history of Christ's Passion in the form of a play, which he both preached and practised openly in Stirling, the King himself being present, upon a Good Friday in the morning. In this, all things were so lovably expressed that the very simple people understood, and these confessed that, as the priests and obstinate Pharisees persuaded the people to refuse Christ Jesus, and caused Pilate to condemn Him, so did the bishops and men called religious blind the people, and persuade princes and judges to persecute such as professed the blessed Evangel of Christ Jesus.

[Sidenote: Friar Kyllour and others go to the Stake: Feby. 1538.]

This plain speaking so inflamed the hearts of all that bare the beast's mark, that they did not cease their machinations until the said Friar Kyllour, and with him Friar Beveridge, Sir Duncan Simson, Robert Forrester, a gentleman, and Dean Thomas Forret, Canon Regular and Vicar of Dollar, a man of upright life, were all together cruelly murdered in one fire, on the last day of February, in the year of God 1538. This cruelty was used by the said Cardinal, the Chancellor, Archbishop of Glasgow, and the incestuous Bishop of Dunblane.

[Sidenote: The Trial of Friar Russell and Friar Kennedy.]