Chapter 4

This servand of God, the said Maister Patrik, being in his youth providit to reassonable honouris and leving, (he was intitulat Abbot of Fern,[46]) as one haiting the world and the vanitie thairof, left Scotland, and passed to the schoollis in Germany; for then the fame of the Universitie of Whittinberge was greatlie divulgat in all countreis, whare, by Goddis providence, he became familiare with these lyghtis and notable servandis of Christ Jesus of that tyme, Martyne Luther, Philipp Melanthon, and the said Franciss Lambert,[47] and did so grow and advance in godly knowledge, joyned with fervencie and integretie of lyiff, that he was in admiratioun with many. The zeall of Goddis glorie did so eat him up, that he could of no long continuance remane thair, bot returned to his countrie, whair the brycht beames of the trew light which by Goddis grace was planted in his harte, began most aboundantlie to burst furth, also weall in publict as in secreat: For he was, besydis his godlie knowledge, weill learned in philosophie: he abhorred sophistrye, and wold that the text of Aristotelis should have bene better understand and more used in the schoolles then than it was; for sophistrie had corrupted all asweil in divinitie as in humanitie. In schort proces of tyme, the fame of his reasonis and doctrin trubled the Clargye, and came to the earis of Bischope James Beatoun, of whome befoir we have maid mentioun, who being ane conjured ennemye to Christ Jesus, and one that long had had the whole regiment of this realme, bare impatientlie that any truble should be maid to that kingdome of darknes, whairof within this realme he was the head. And, thairfoir, he so travailled[48] with the said Maister Patrik, that he gat him to Sanctandrosse, whair, eftir the conference of diverse dayis, he had his freedome and libertie. The said Bischop and his blooddy bucheouris, called Doctouris, seamed to approve his doctryne, and to grant that many thingis craved reformatioun in the Ecclesiastical regiment. And amanges the rest, thair was ane that secreatlie consented with him almest in all thingis, named Frear Alexander Campbell, a man of good wytt and learnyng, butt yitt corrupt by the warld, as aftir we will hear. When the bischoppis and the clergye had fully understand the mynd and judgement of the said Maistir Patrik, and fearing that by him thair kingdome should be endomaged, thei travailled with the King, who then was young, and altogitther addict to thair commandiment, that he should pass in pilgramaige to Sanct Dothess in Rosse,[49] to the end that no intercessioun should be maid for the life[50] of the innocent servant of God, who suspecting no such crueltie as in thair hartes was concluded, remaned still, (a lambe amonges the wolfis,) till that upoun a nycht hie was intercepted in his chalmer, and by the bischoppes band was caryed to the Castell, whare that nycht he was keapt; and upoun the morne, produccid in judgement, he was condampned to dye by fyre for the testimonye of Goddis trewth. The Articles for the which he suffered war bot of Pilgramage, Purgatorye, Prayer to Sanctes, and for the Dead, and such trifilles; albeit that materis of grettar importance had bein in questioun, as his Treatise,[51] which in the end we have added, may witness. Now that the condempnatioun of the said Mr. Patrik should have greattar authoritie, thei caused the same to be subscrived by all those of any estimatioun that with tham war present, and to mack thair nomber great, thei tuck the subscriptionis of childrin, yf thei war of the nobilitie; for the Erle of Cassilles, which last decessed in France,[52] then being bot twelf or threttein yearis of age, was compelled to subscrive his death, as him self did confesse. Immediatlie after dennar, the fyre was prepaired befoir the Ald Colledge,[53] and he led to the place of executioun. And yitt men suppoised that all was done but to geve unto him ane terrour, and to have caused him to have recanted, and have become recreant to those bloody beastis. But God, for his awin glorie, for the comforte of his servand, and for manifestatioun of thare beastly tyranny, had otherwiese decreed; for he so strenthened his faythfull witnes, that nether the luif of lyif, nor yitt the fear of that cruell death, could move him a joit to swarve from the trewth ones professed. At the plaice of executioun he gave to his servand, who had bene chalmer-child to him of a long tyme, his gown, his coit, bonet, and such lych garments, saying, "These will nott proffeit in the fyre; thei will proffeit thee: Aftir this, of me thow cane receave no commoditie, except the example of my death, which, I pray thee, bear in mynd; for albeit it be bitter to the flesche, and feirfull befoir men, yet is it the entress unto eternall lyif, quhilk non shall possesse that denyis Christ Jesus befoir this wicked generatioun."

The innocent servand of God being bound to the staik in the myddest of some coallis, some tymmer, and other mater appointed for the fyre, a trane of powder was maid and sett a fyre, quhilk gave to the blessed martyre of God a glaise, skrimpled[54] his left hand, and that syd of his face, but nether kendilled the wood, nor yett the coallis.[55] And so remaned the appointed to death in torment, till that men rane to the Castell agane for moir poulder, and for wood more able to tack fyre; which at last being kendilled, with lowd voce he cryed, "LORD JESUS, receave my spreit! How long shall darknes owerquhelme this realme? And how long will thow suffer this tyranny of men?"--The fyre was slow, and thairfoir was his torment the more. Bott moist of all was he greved by certane wicked men, amongis whome Campbell the Blak Freir (of whome we spak befoir[56]) was principall, who continuallie cryed, "Convert, heretick: call upoun our Lady: say _Salve Regina_," etc. To whome he answered, "Departe, and truble me not, ye messingeris of Sathan." Bott whill that the foirsaid Freir still roared one thing in great vehemency, he said unto him, "Wicked man, thou knawis the contrair, and the contrair to me thou hast confessed: I appeall thee befoir the tribunall seatt of Jesus Christ!" After which and other wordis, which weall could nott be understand nor marked, bayth for the tumult, and vehemencye of the fyre, the witness of Jesus Christ gat victorie, after long sufferance, the last of Februar, in the zeir of God J^m. V^e. twenty and sevin zearis.[57] The said Freir departed this lyif within few dayis after, in what estait we referr to the manifestatioun of the generall day. But it was plainlie knawin that he dyed, in Glaskow, in a phrenesye, and as one dispared.[58]

Now that all men may understand what was the singular eruditioun and godly knowledge of the said Mr. Patrik, we have inserted this his litill pithie werk, conteanyng his Assertionis and Determinationis concernyng the Law, the Office of the same, concernyng Fayth, and the fruittis[59] thairof; first, be the foirsaid Maister Patrik collected in Latine, and after translated in Inglisch.

[A BRIEF TREATISE OF MR. PATRIKE HAMELTON, CALLED PATRIKE'S PLACES, TRANSLATED INTO ENGLISH BY JOHN FRITH; WITH THE EPISTLE OF THE SAYD FRITH PREFIXED BEFORE THE SAME, AS FOLLOWETH.[60]

JOHN FRITH UNTO THE CHRISTIAN READER.

Blessed be God the Father of our Lord Jesus Christ, which in these last dayes and perillous tymes, hath styrred up in all countreys, witnesses unto his Sonne, to testifye the truth unto the unfaythfull, to save at the least some from the snares of Antichrist, which leade to perdition, as ye may here perceave by that excellent and well learned young man PATRIKE HAMELTON, borne in Scotland of a noble progeny; who to testifie the truth, sought all meanes, and tooke upon him Priesthode, (even as Paule circumcised Timothy, to wynne the weake Jewes,) that he might be admitted to preache the pure word of God. Notwithstandyng, as soone as the Chamberleyne [Chancellor[61]] and other Byshops of Scotland had perceaved that the light began to shyne, which disclosed their falsehode that they conveyed in darkenes, they layde handes on hym, and because he wold not deny his Saviour Christ at their instance, they burnt him to ashes. Nevertheles, God of his bounteous mercy (to publishe to the whole world what a man these monsters have murthered) hath reserved a little Treatise, made by this Patrike,[62] which, if ye lyst, ye may call PATRIK'S PLACES: For it treateth exactly of certaine Common Places, which knowen, ye have the pith of all Divinitie. This Treatise have I turned into the English toung, to the profite of my natioun; to whom I besech God to geve lyght, that they may espye the deceitfull pathes of perdition, and returne to the right way which leadeth to lyfe everlastyng.[63] Amen.]

[THE DOCTRINE] OF THE LAW.

The Law is a doctrine that biddeth good, and forbiddeth evill, as the Commandimentis heir contenit do specifie:

THE TEN COMMANDIMENTIS.

1. Thow shalt worschepp but one God. 2. Thow shalt maik thee nane image to worschipp it. 3. Thow shalt not sweare be his name in vane. 4. Hold the Sabbath day holy. 5. Honour thie father and mother. 6. Thow shalt not kill. 7. Thow shalt not committ adulterie. 8. Thow shalt nott steall. 9. Thow shalt bear no fals witness. 10. Thow shalt not desyre owght that belongeth unto thie nychtboure.

[All these Commandments are briefly comprised in these two here under ensuing]:--"Love the Lord thy God with all thyne harte, wyth all thy saule, and with all thy mynd." (Deut. 6.)--"This is the first and great commandiment. The secund is lyik unto this, Love thy nychtbour as thy selve. On these two commandimentis hang all the Law and the Propheittis." (Matth. 12.)

[CERTAINE GENERALL PROPOSITIONS PROVED BY THE SCRIPTURE.][64]

I. He that loveth God, loveth his nychtbour.[65]--"If anie man say, I love God, and yit hattith his nychtbour, he is a lyer: He that lovith not his brother whome he hath sene, how can he love God whome he hath nott sein." (1 Joan. 4.)

II. He that lovith his nychtbour as him self, keapeth the whole commandimentis of God.--"Quhatsoever ye wald that men should do unto yow, evin so do unto thame: for this is the law and the propheittis." (Matth. 7.)--He that loveth his nychtbour fulfilleth the law. "Thow shalt not committ adulterie: Thow shalt not kyll: Thow shalt not steall: Thow shalt not bear fals witnesse against thy nychtbour: Thow shalt not desyre; and so furth: And yf thair be any uther commandiment, all ar comprehendit under this saying, Love thy nychtbour as thy self." (Rom. 13; Gallat. 5.)

"He that loveth his nychtbour, kepith all the commandimentis of God." "He that loveth God, loveth his nychtboure." (Roma. 13; 1 Joan. 4.)--Ergo, he that loveth God, kepith all his commandimentis.

III. He that hath the faith, loveth God.--"My father loveth yow, becaus ye luif me, and beleve that I came of God." (Joan. 19.)--He that hath the faith, keapith all the commandimentis of God. He that hath the faith, loveth God; and he that loveth God, keapith all the commandimentis of God.--Ergo, he that hath faith, keapith all the commandimentis of God.

IV. He that keapeth one commandiment, keapeth thame all.--"For without fayth it is impossible to keap any of the commandimentis of God."--And he that hath the fayth, keapeth all the commandimentis of God.--Ergo, he that keapith one commandiment of God, keapith thame all.

V. He that keapith nott all the commandimentis of God, he keapith nane of thame.--He that keapith one of the commandimentis, he keapith all.--Ergo, he that keapith not all the commandimentis, he keapith nane of thame.

VI. It is not in our power, without grace, to keap anie of Goddis commandimentis.--Without grace it is impossible to keap ane of Goddis commandimentis; and grace is not in our power.--Ergo, it is not in our power to keap any of the commandimentis of God.

Evin so may ye reassone concerning the Holy Ghost, and fayth.

VII. The law was gevin to schaw us our synne.--"Be the law cumith the knowledge of the synne. I knew not what synne meant, bot throw the law. I knew not what lust had ment, except the law had said, Thow shalt not lust. Without the law, synne was dead:" that is, It moved me nott, nether wist I that it was synne, which notwithstanding was synne, and forbidden be the law.

VIII. The law biddith us do that which is impossible for us.--For it biddith us keape all the commandimentis of God: yitt it is not in oure power to keape any of thame.--Ergo, it biddeth us doo that which is impossible for us.

Thow wilt say, "Whairfoir doith God command us that which is impossible for us." I ansuere, "To mack thee know that thow arte bot evill, and that thair is no remeady to save thee in thine awin hand, and that thow mayest seak reamedy at some uther; for the law doith nothing butt command thee."

[THE DOCTRINE] OF THE GOSPELL.

The Gospell, is as moche to say, in oure tong, as Good Tydingis: lyk as everie one of these sentences be--

Christ is the Saviour of the world.

Christ is our Saviour.

Christ deid for us.

Christ deid for our synnes.

Christ offerred him selve for us.

Christ bare our synnes upoun his back.

Christ bought us with his blood.

Christ woushe us with his blood.

Christ came in the warld to save synnaris.

Christ came in the warld to tak away our synnes.

Christ was the price that was gevin for us and for our synnes.

Christ was maid dettour for our synnes.

Christ hath payed our debt, for he deid for us.

Christ hath maid satisfactioun for us and for our synne.

Christ is our rychteousness.

Christ is oure wisdome.

Christ is our sanctifcatioun.

Christ is our redemptioun.

Christ is our satisfactioun.

Christ is our goodness.

Christ hath pacifeid the Father of Heavin.

Christ is ouris, and all his.

Christ hath delivered us frome the law, frome the devill, and hell.

The Father of Heavin hath forgevin us for Christis saik. Or anie such other, as declair unto us the mercyes of God.

THE NATURE [AND OFFICE] OF THE LAW, AND OF THE GOSPELL.

The Law schawith us, Our synne. Our condemnatioun, Is the word of ire. Is the word of dispair. Is the word of displeasure.

The Gospell schawith us, A reamedy for it. Oure redemptioun, Is the word of grace. Is the word of conforte. Is the word of peace.

A DISPUTATIOUN BETUIX THE LAW AND THE GOSPELL.

The Law sayith, Paye thy debt, Thow art a synnar desparat. And thow shalt die.

The Gospell sayith, Christ hath payed it. Thy synnes ar forgevin thee. Be of good conforte, thow shalt be saved.

The Law sayith, Mack a mendis for thy synne. The Father of Heaven is wraith wyth thee. Quhair is thy rychteousnes, goodnes, and satisfactioun? Thou art bound and obligat unto me, [to] the devill, and [to] hell.

The Gospell sayith, Christ hath maid it for thee. Christ hath pacefeid him with his blood. Christ is thy rychteousnes, thy goodnes, and satisfactioun Christ hath delivered thee from thame all.

[THE DOCTRINE] OFF FAITH.

Faith is to beleve God; "lyck as Abraham beleved God, and it was compted unto him for rychteousnes." (Gen. 15.)--"He that beleved God, beleved his word." (Joan. 5.)--To beleve in him, is to beleve his word, and accompt it trew that he speikith. He that belevith not Goddis word, beleveth not him self. He that belevith nott Goddis word, he compteth him fals, and ane lyar, and beleveth not that he may and will fulfill his word; and so he denyeth both the myght of God and him self.

IX. Faith is the gift of God.--"Everie good thing is the gift of God." (Jacob. 1.)--Fayth is good.--Ergo, faith is the gift of God.

X. [Faith is not in our power.]--The gift of God is not in oure power.--"Faith is the gift of God."--Ergo, fayth is not in oure power.

XI. [He that lacketh faith cannot please God.]--"Without faith it is impossible to please God." (Hebr. 11.)--All that cummith nott of fayth, is synne; for without faith can no man please God.--Besydis, that he that lacketh faith, he trusteth nott God. He that trusteth not God, trusteth nott in his wourd. He that trusteth not in his wourd, hauldeth him self fals, and a liear. He that haldeth him self false and a lyer, he belevith not that he may doo that he promeseth, and so denyeth he that he is God. And how can a man, being of this fassioun, please him? No maner of way. Yea, suppoise he did all the werkis of man and angell.

XII. All that is done in fayth, pleaseth God.--"Richt is the wourde of God, and all his werkis in faith." "Lord, thine eis look to faith." That is asmuch to saye as, Lord, thow delitest in fayth. God loveth him that belevith in him. How cane thei then displease him?

XIII. He that hath the faith, is just and good.--And a good trie bringeth furth good fruite.--Ergo, all that is in faith done pleaseth God.

XIV. [He that hath faith, and believeth God, cannot displease him.]--Moreovir, he that hath the faith belevith God.--He that belevith God, belevith his worde. He that belevith his word, woteth weall that he is trew and faithfull, and may nott lie: But knowith weall that he may and will boith fulfill his word. How can he then displease him? For thow canst not do ane greattar honor unto God, then to count him trew. Thow wilt then say, that thift, murther, adulterie, and all vices, please God? Nane, verrelie; for thei can not be done in faith: "for a good tree beareth good frute." He that hath the faith, woteth weall that he pleaseth God; for all that is done in fayth pleaseth God. (Hebr. 11.)

XV. Faith is a suirness.--"Faith is a suir confidence of thingis quhilk ar hoped for, and a certantie of thinges which ar not sene." (Hebr. 11.)--"The same spreit certifieth our spreit that we are the children of God." (Rom. 8.)--Moirovir, he that hath the faith, woteth weill that God will fulfill his word.--Ergo, fayth is a suirness.

A MAN IS JUSTIFEID BE FAITH.

"Abraham beleveth God, and it was impueted unto him for ryghteousnes." "We suppose thirfoir that a man is justified (saith the Apostill) without the workis of law." (Rom. 4.)--"He that workith not, but belevith in him that justifieth the ungodlie, his faith is compted unto him for ryghteousnes." "The just man levith by faith." (Abac. 2; Rom. 1.)--"We wote, that a man that is justifeid, is not justifeid be the workis of the law, but be the faith of Jesus Christ, and not by the deadis of the law."

OF THE FAITH OF CHRIST

The faith of Christ is, to beleve in him; that is, to beleve his wourd, and to beleve that he will helpe thee in all thy neid, and deliver thee frome evill. Thow wilt ask me, What word? I answer, The Gospell. "He that beleveth on Christ shalbe saved." "He that belevith the Sone hath eternall lyif." "Verrelie, verrelie, I say unto yow, he that belevith on me hath everlasting lyif." (Joan. 6.)--"This I wret unto yow, that beleving in the name of the Sone of God, ye may know that ye have eternall lyif." (1 Joan. 5.)--"Thomas, becaus thow hast sein me thow belevest; but happie ar thei that have nott sein, and yit beleve in me." "All the Propheittis to him bare witness, that whosoevir belevith in him shall have remissioun of thair synnes." (Act. 10.)--"What must I do that I may be saved?" The Apostill answerid, "Beleve in the Lord Jesus Christ, and thow shalt be saved." "Yf thow acknowledge wyth the mouth, that Jesus is the Lord, and beleve in thyn harte that God raissed him up from the death, thow shalt be save." (Rom. 10.)--"He that beleveth not in Christ shalbe condemned." "He that beleveth nott the Sone shall never see lyif; but the ire of God abydith upoun him." (Joan. 3.)--"The Holy Ghost shall reprove the world of synne, becaus thei beleve not in me." "Thei that beleve in Jesus Christ ar the sones of God." Ye ar all the sones of God, because ye beleve in Jesus Christ.

He that belevith in Christ the Sone of God is save. (Galat. 3.)--"Petir said, Thow art Christ, the Sone of the leving God. Jesus ansuered and said unto him, Happie arte thow, Symon, the sone of Jonas; for flesch and blood hath nott oppened unto thee that, bot my Father which is in heavin." (Matth. 16.)--"We have beloved and knowin that thow arte Christ the Sone of the leving God." "I beleve that thow arte Christ the Sone of the leving God, which should come into the warld." "These thingis ar written that ye mycht beleve that Jesus Christ is the Sone of God, and that in beleving ye mycht have lyef. I beleve that Jesus is the Sone of the leving God." (Joan. 9.)

XVI. He that belevith God, belevith the Gospell.--He that belevith God, belevith his Word:--And the Gospell is his Word. Thairfoir he that belevith God, belevith his Gospell. As Christ is the Saviour of the world, Christ is our Saviour. Christ bought us with his bloode. Christ woushe us with his blood. Christ offerred him self for us. Christ baire oure synnes upoun his back.

XVII. He that belevith nott the Gospell, belevith not God.--He that belevith not Goddis Word belevith nott him self:--And the Gospell is Goddis Word.--Ergo, he that belevith nott the Gospell belevith nott God him self; and consequentlie thei that beleve nott as is above written, and such other, beleve not God.

XVIII. He that belevith the Gospell, shalbe saved.--"Go ye into all the world and preach the Gospell unto everie creature: he that belevith and is baptised shalbe saved; bot he that belevith not shalbe condemned."

A COMPARISON BETUIX FAITH AND INDREDULITIE.

Faith is the root of all good:-- Makith God and man freindis. Bringith God and man to gither.

Incredulitie is the root of all evill:-- Makith thame deidlie foes. Bringith thame syndrie.

All that proceidis frome Faith pleaseth God. All that proceidith from Incredulitie displeaseth God.

Faith only maketh a man good and rychteouse. Incredulitie maketh him injust and evill.

Faith only maketh a man, The member of Christ; The inheritour of heavin; The servand of God. Faith schewith God to be a sweit Father. Fayth hauldith styff be the Word of God: Countith God to be trew. Faith knowith God: Lovith God and his nychtboure. Faith only savith: Extolleth God and his werkis.

Incredulitie maketh him, The member of the devill; The inheritour of hell; The servand of the devill. Incredulitie maketh God a terrible Judge: It causeth man wandir heir and thair: Maketh him fals and a liear. Incredulitie knoweth him nott. Incredulitie lovith nether God nor nychtbour: Onlie condemneth: Extolleth flesche and hir awin deidis.

OFF HOPE.

Hope is a trustie looking for of thingis that ar promesed to come unto us: as we hope the everlasting joy which Christ hath promesed unto all that beleve on him. We should putt our hoipe and trust in God onlie, and no other thing. "It is good to trust in God, and nott in man." "He that trustith in his awin harte, he is a fuill." "It is good to trust in God, and not in princes." (Psal. 117.)--"Thei shal be lyik unto images that mack thame, and all that trust in thame." He that trusteth in his awin thoughts doeth ungodlie. "Curssed be he that trustith in man." "Bidd the rich men of this warld, that thei trust nott in thair unstable riches, but that thei trust in the leving God." "It is hard for them that trust in money to enter in the kingdome of God." Moirovir, we should trust in him onelie, that may help us [God onlie can help us.]--Ergo, we should trust in him onelie. Weill is thame that trust in God: and wo to thame that trust him nott. "Weill is the man that trustis in God; for God shalbe his trust." He that trusteth in him shall understand the trewth. "Thei shall all rejoyse that trust in thee: thei shall all evir be glaid; and thow wilt defend thame."

OFF CHARITIE.