1 March 1528 A.D. Patrick Hamilton Burned at the Stake: Scotland’s 1st Martyr

1 March 1528 A.D.  Patrick Hamilton Burned at the Stake: Scotland’s 1^st Martyr

Wayne appeared to not want this posted, but deleted. We’ll post, but ask him if he would—again—like it deleted after a preliminary posting. We’ve noted that 29 Feb or 1 Mar, as dates, are in question re: the Scholar-Confessor’s passing.

Pearce, Wayne. “Patrick Hamilton: Scotland’s first Protestant Martyr.”  Facebook.  15 Dec 2014.  https://www.facebook.com/donald.p.veitch/posts/10153468763265288?notif_t=wall.  Accessed 15 Dec 2014.

Donald, as promised, the following little article a prepared a few years back is germane to the question you posed yesterday and notes links to Cambridge as well as the Continent.

Patrick Hamilton: Scotland’s first Protestant Martyr

The subject of this brief article is Patrick Hamilton who was Scotland’s first Protestant martyr. Here is a man who could have said along with the apostle Paul as he stared death in the face: I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that Day, and not only to me but also to all who have loved his appearing (2 Tim.4:7-8). In Scotland, as elsewhere in Europe, the call for reform especially but not exclusively began within the institutional church itself. The earliest advocates of reform were mostly discriminating churchmen whose academic and theological training helped them to comprehend the true significance and major implications of Martin Luther’s momentous attack on the false and corrupt profession and practice of Western Christendom from 1517 onwards.

Here in Scotland, the Augustinian communities at St Andrews and Cambuskenneth near Stirling, which religious order Luther himself belonged, were notably prominent in the call for reformation. Similarly the preaching friars, the Dominicans, and to a lesser extent the Franciscans, also produced a sizeable number of converts to the Reformed Faith. That said, it should be acknowledged that wherever the gospel was proclaimed increasing numbers were convicted and converted across the educational and social spectrum. Among Scotland’s earliest and most distinguished proselytes was Patrick Hamilton, who would give his life for the cause and kingdom of the Lord Jesus Christ and his gospel.

Patrick Hamilton was the second son of Sir Patrick Hamilton of Kincavel near Linlithgow, who in turn was the half-brother of the earl of Arran and of Catherine Stewart, the daughter of Alexander, Duke of Albany, who was the second son of James II. It is worth noting thus that the young nobleman’s prestigious and powerful family background and connections could not save him from the clutches of the Scottish inquisition. Hamilton had actually been a beneficiary of that corrupt and carnal ecclesiastical system that had permitted the misuse, abuse and misappropriation of church property and preferment and other corrupt practices to flourish largely unopposed. Hence in 1517, while in his early teens (he was born around 1504), he was appointed titular (nominal) abbot of Fearn Abbey in Ross-shire. That same year he travelled to France where he studied at both Paris and Louvain. While there he imbibed the Christian humanism of Erasmus of Rotterdam, probably studied his Greek New Testament and very likely came into contact with the works of the reformer, Martin Luther.

He returned to Scotland in the early 1520s and in 1523 joined the student body at St Leonard’s College, St Andrews. It was surely no coincidence that that particular institution was soon to develop a reputation for professing and propagating Protestant doctrine. Hamilton’s zeal for evangelism and his conviction, confidence and clarity in proclaiming the word of God among his peers at St Andrews are said to have won many converts to Protestantism. Indeed he may have been God’s instrument in the conversion of Gavin Logie, the principal of the college, and he might also have sown the seed which germinated years later, in the conversion of John Winram, the sub-prior of the priory at St Andrews. Winram, by the grace of God, was later to lend a hand in the compilation of both the Scottish Confession of Faith and the First Book of Discipline that appeared in 1560 and 1561 respectively.

Like the evangelist Timothy whom we encounter in the pages of the New Testament, who in an act of expediency willingly consented to be circumcised in order to advance the gospel among his Jewish contemporaries, Hamilton accepted ordination to the priesthood in 1526 as a means of heralding the gospel of God’s grace to all those who were yet blindly trusting in the mediation of the church and the saints for salvation. John Duncanson and Alexander Alane, better known as Alesius, were among those who were converted under his preaching. Alesius’ conversion was particularly noteworthy for he had actually been charged with refuting Hamilton at the latter’s trial in St Andrews in January and February 1528. Not only was he wholly unable to disprove and discredit Hamilton’s claims founded and grounded as they were on the word of God but the Spirit opened his heart to believe them for life, love and liberty. As a result, he was soon forced to flee Scotland to avoid a similar fate to that of Hamilton. As a gifted exponent and expositor of the sacred scriptures, Alesius subsequently played a part in advancing the cause of the Reformation on the European mainland. He developed close links with Luther and his protégé and successor Philip Melanchthon. In England, Archbishop Cranmer and Thomas Cromwell warmly received him and in 1536 his talents were employed in lecturing and teaching theology for a brief period at the University of Cambridge. He continued, moreover through his writings and connections to exert pressure for reform in his native Scotland. Most notably he wrote two tracts for James V’s consumption in an attempt to persuade the king to give his consent to the publication and circulation of a vernacular translation of the Bible in Scotland, although sadly to no avail.

In the wake of suppressive legislation produced to counter, prohibit and prevent the growth of biblical Christianity in Scotland, in 1527 Archbishop James Beaton set up an official inquiry to investigate the extent to which Hamilton had deviated from the dogmas of the Roman Catholic Church. Hamilton, however, received warning and fled Scotland for the more congenial surroundings of Protestant Germany where he studied further the teaching of Luther and Melanchthon. While there he was also able to visit the Protestant universities of Wittenberg and Marburg where he was influenced and encouraged by Francis Lambert to compose what would be his one and only theological work, his Loci Communes which was published and in circulation by 1529, a year after his martyrdom. This popular work was translated from the original Latin - the academic and ecclesiastical lingua franca of the age, into English by John Frith so that ordinary men and women might be able to read and study it for themselves or listen to another doing so, and is better known to us as Patrick’s Places.

As an aside, it should be noted that Frith was himself shortly afterwards burned at the stake, or rather roasted for he took over two agonising hours to die due to the incompetence of his executioners. He was martyred on account of his friendship with the godly William Tyndale, who was similarly executed for his production of the Bible in English and for his commitment to its teaching. Patrick’s Places was first published in English in 1532. It comprises a series of common places or propositions. Not surprisingly, given Luther’s and the other early reformers’ emphasis on the wonderful truth that salvation is by sovereign grace alone through faith alone in Jesus Christ alone without the works of the law, strong emphasis was given to the foundational doctrine of Justification by Faith alone. It needs to be stressed however that this doctrine was not peculiarly Lutheran but was and is upheld by all Reformed Christians.

John Calvin referred to the doctrine of Justification in his magisterial Institutes of the Christian Religion as the ‘main hinge on which religion turns.’ I make this point because some historians of the Scottish Reformation period have made a false distinction and dichotomy between the early Scottish reformers and those who followed them. James Buchanan, the nineteenth century Scottish theologian in his famous work on the Doctrine of Justification correctly notes that ‘the revival of the Gospel doctrine of Justification was the chief means of effecting the Reformation of religion in Europe in the sixteenth century.’ And Scotland was no exception to this fact.

There can be no doubt that Martin Luther as the trailblazer of the Reformation was the leading influence in the intellectual and theological development of Hamilton. He was the first to convincingly and consistently emphasise how fundamental and foundational a correct understanding of Justification is for the well-being of Christ’s church and the individual Christians who comprise her. He wisely stated that Justification by faith ‘is the head and the cornerstone. It alone begets, nourishes, builds, preserves, and defends the church of God; and without it the church of God cannot exist for one hour. For no one who does not hold this article - or, to use Paul’s expression, this “sound doctrine” (Titus 2:1) - is able to teach aright in the church or successfully to resist any adversary… this is the heel of the Seed that opposes the old serpent and crushes its head. That is why Satan, in turn, cannot but persecute it.’ On another occasion he was rightly adamant that ‘whoever departs from the article of justification does not know God and is an idolater… For when this article has been taken away, nothing remains but error, hypocrisy, godlessness, and idolatry, although it may seem to be the height of truth, worship of God, holiness, etc.’ God’s word clearly declares that the just shall live by faith (KJV). It plainly stipulates: For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it — the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus (Rom.3:20-24). The Doctrine of Justification by faith alone rightly has Jesus Christ at its focus and fulcrum. Christ is the only Mediator between God and man. He is to each and every believer our wisdom, righteousness, sanctification and redemption (1Cor.1:30).

Hamilton therefore wrote in his treasured little treatise, under the heading ‘of the Gospel’, ‘Christ is the Saviour of the world. Christ is our Saviour. Christ died for us. Christ died for our sins. Christ offered himself for us. Christ bore our sins upon his back. Christ bought us with his blood. Christ washed us with his blood. Christ came in the world to save sinners. Christ came in the world to take away our sins. Christ was the price that was given for us and for our sins. Christ was made debtor for our sins. Christ hath paid our debt, for He died for us. Christ hath made satisfaction for us and for our sins. Christ is our righteousness. Christ is our wisdom. Christ is our sanctification. Christ is our redemption. Christ is our satisfaction. Christ is our peace. Christ is our goodness. Christ hath pacified the Father of Heaven. Christ is ours, and all His. Christ hath delivered us from the law, from the devil, and hell. The Father of Heaven hath forgiven us for Christ’s sake.’

Elsewhere in this Christ-focussed and Christ-centred work Hamilton cleverly compares and contrasts scripture’s teaching on Law and Gospel, which distinction is necessary for our spiritual welfare and a right understanding of God’s gospel. Hamilton makes clear that salvation is monergistic rather than synergistic. He poetically notes: ‘The Law showeth us, Our sin, Our Condemnation: Is the word of ire. Is the word of despair. Is the word of displeasure. The Gospel showeth us, A remedy for it. Our redemption: Is the word of grace. Is the word of comfort. Is the word of peace. The Law sayeth, Pay the debt. Thou art a sinner desperate. And thou shalt die. The Gospel sayeth, Christ hath paid it. Thy sins are forgiven thee. Be of good comfort, thou shalt be saved. The Law sayeth, Make amends for thy sin. The Father of Heaven is wrath with thee. Where is thy righteousness, goodness, and satisfaction? Thou art bound and obligate unto me, the devil, and hell. The Gospel sayeth, Christ hath made it for thee. Christ hath pacified Him with his blood. Christ is thy righteousness, thy goodness, and satisfaction. Christ hath delivered thee from them all.’

In honour and recognition of Hamilton’s valiant, faithful and fruitful service in Christ’s name and cause, another Scot, John Gau, was moved to write The Richt Vay to the Kingdom of Heuine, which was written in Scots and published in Malmo, Sweden, in 1533. In it, Gau emphatically reiterated Hamilton’s claims to the authority and sufficiency of Holy Scripture and to the biblical gospel which is by grace through faith in Jesus Christ. After only six months in Germany, Hamilton returned to Scotland determined to preach and teach the gospel of God’s grace to his fellow countrymen. Knox later wrote that ‘the zeal of God’s glory did so eat him up that he could of no long continuance remain there 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.’ In emulation of Luther and in direct contravention of the Roman Catholic Church’s prohibition on marriage for those holding office in the church he married and started a family.

Given the vociferous and vitriolic opposition of the ecclesiastical authorities in Scotland to the advance of Protestantism, Hamilton was arrested early in 1528 and found guilty of heresy by a church court convened on the orders of the archbishop at St Andrews. He was condemned to death by the enemies of the gospel on the basis of thirteen articles which he faithfully refused to renounce, preferring martyrdom rather than deny his Lord and Saviour, Jesus Christ. These articles do not provide an exhaustive account or apologia for the truth Hamilton disseminated and defended unto death but they do provide a useful window into his biblical convictions and furthermore demonstrate how far the Church of Rome had departed from them. They are thirteen in number and run as follows:

1. ‘That the corruption of sin remains in children after their Baptism.’

2. ‘That no man by the power of his free will can do any good.’

3. ‘That no man is without sin so long as he liveth.’

4. ‘That every true Christian may know himself to be in the state of grace.’

5. ‘That a man is not justified by works, but by faith only.’

6. ‘That good works make not a good man, but that a good man doeth good works, and that an ill man doeth ill works, yet the same ill works truly repented, make not an ill man.’

7. ‘That Faith, Hope and Charity (Love) are so linked together, that he who hath one of them hath all, and he that lacketh one lacketh all.’

8. ‘That God is the cause of sin in this sense, that he withdraweth his grace from man, and grace withdrawn, he cannot but sin.’

9. ‘That it is a devilish doctrine to teach, that by any actual penance remission of sin is purchased.’

10. ‘That auricular Confession is not necessary to salvation.’

11. ‘That there is no Purgatory.’

12. ‘That the holy Patriarchs were in heaven before Christ’s Passion.’

13. ‘That the Pope is Antichrist, and that every Priest hath as much power as the Pope.’

Hamilton was unjustly and cruelly burned alive at the stake in front of St Salvator’s College, St Andrews, on the 29 February that same year. John Spottiswoode, the Jacobean and Caroline Archbishop, in his History however states that the execution took place on the 1 March. As the flames engulfed Hamilton’s body, it is alleged that with his dying breath he cried aloud to the astonishment of all onlookers ‘Lord Jesus, receive my spirit! How long shall darkness overwhelm this Realm? And how long wilt thou suffer this tyranny of men?’ If the church authorities had reckoned that their vindictive and vicious actions would act as a deterrent to Bible-believing Christians then they had badly miscalculated the impact Hamilton’s martyrdom would have on many of his compatriots. Knox records how a friend of the archbishop had counselled him against further public executions with the memorable phrase: ‘My Lord, if ye burn any more, except ye follow my counsel, ye will utterly destroy yourselves. If ye will burn them, let them be burnt in low cellars; for the reek of Master Patrick Hamilton has infected as many as it blew upon.’

One of those ‘infected’ by the evil execution of Scotland’s first Protestant martyr was John Johnsone, who was himself an eyewitness to the event. Like others, he was soon forced to take flight from Scotland for safer parts of Europe where he gained an eminent reputation as a Bible scholar. He was the author of An Comfortable Exhortation to our mooste Holy Christian brethren in Scotland after the pure Word of God, which was in print by the early 1530s. In it he provided both a lasting memorial to Hamilton’s martyrdom and sought to encourage believers in Scotland to remain faithful in the face of stiffening opposition and persecution. It was devotional works such as these that James V was very likely referring to when he attacked the circulation of ‘diverse tracts and books translated out of Latin in our Scots tongue by heretics and favourers of the sect of Luther.’ Such works found a ready audience in Scotland, most notably in Leith, Edinburgh, Dundee, St Andrews, Montrose, Aberdeen and Kirkcaldy where they appear to have circulated with relative ease.

Notwithstanding the tightening of the inquisitorial screw at the command of the Roman Catholic hierarchy in the early 1530s, the gospel, as it was preached, proclaimed, taught and shared, by men emboldened by Hamilton’s example, continued to win converts to Protestant Christianity. It is after all the power of God for salvation to everyone who believes! Dr James Kirk notes that by 1534, nine people from Lothian alone, including a priest, a schoolmaster and a sheriff were charged with heresy. At St Andrews a graduate was sent to the flames for denying the existence of purgatory, identifying the pope with antichrist and for repudiating papal jurisdiction in Scotland. Another layman was executed for his refusal to pay tithes to the church and for his strident denial of the medieval invention of purgatory. By the mid-1530s the church authorities were also confronted with a growing trend in iconoclasm, most notably in Ayr, Dundee, Perth, Edinburgh and Stirling. Nevertheless, it was testimony to the ineffectiveness and futility of earlier legislation and action that a series of statutes had to be issued by the Scottish Parliament in 1541. These intimated that the Church of Rome’s teaching on the sacraments was to be honoured and revered; the Virgin Mary was to continue to be an object of veneration, worship and prayer; the pope’s authority was to be fully recognised and obeyed; the widespread neglect of Roman Catholic worship was to be remedied forthwith; private meetings of Christians were once again outlawed; financial inducements were to be made to encourage people to betray believers to the authorities; Bible-believing Christians were to be disqualified from holding public office; and in response to the growing animosity to and opposition to the use of religious icons, whether pictures or statues, the proclamation added that these were not to be broken, dishonoured or irreverently treated in any way, manner or form. Within two decades however the gospel that Hamilton had preached and died for triumphed in Scotland through the establishment of the Reformation to the praise and glory of Hamilton’s Lord and Saviour, Jesus Christ.