Patrick Hamilton

(1504-1528)

The First Preacher And Martyr

Of The Scottish Reformation

Rev Joe Carvalho  

When I was in College in Brazil from 1988 to 1991 as part of my training to become a minister in the Presbyterian Church of Brazil, I learned something of the Church in Scotland. In 1998, just after my family and I moved to Scotland, I went back to my private studies on Church History in order to try to understand more of the  history of the Church in Scotland. I have done this research with the intention and hope of gaining a deeper understanding of how the Reformation came about and developed in Scotland and of evaluating the state of the Church of Scotland in the 21^st Century in the light of what I learned. 

 The character I chose to concentrate on was neither George Wishart nor John Knox but Patrick Hamilton (1505?-1528), the first preacher and martyr of the 16^th Century Reformation in Scotland. When I was preparing to apply for the ministry in the Church of Scotland Patrick Hamilton came to my attention as I focused on the period known as the Scottish Reformation. Having done some reading on George Wishart (1513-1546) and read many different biographies and booklets on John Knox (1505?-1572)[1] with a very passionate biography on Knox’s successor in St Giles, Robert Bruce (1559-1631)[2], I began to wonder where and with whom exactly the Scottish Reformation started once it was obvious that somebody else before Knox had already been used to put change in motion. I went back to Knox’s History of the Reformation in Scotland and found the name of “Master Patrick Hamilton” (1505?-1528) whose martyrdom according to Knox marked the beginning of the Scottish Reformation. I also found a brief reference to Hamilton in the book Church History of Scotland[3] as it was known. For my research I have gathered a fair amount of authorized photocopies from the Special Collections of both Edinburgh and St Andrews Universities[4] and from several related Internet sites. The latter source provided only short references.

My discoveries inspired me to hope that we might see again such boldness in teaching the Gospel to people from all walks of life and a loving straightforwardness in sharing the Gospel from all Christian pulpits in Scotland, including in my own parishes.

I must confess that I am amazed that many in the present Church of Scotland, including some of its leaders, know so little of this most important character in the history of the Church. I hope that this brief report will encourage both members and leaders to try and find out more about him.

Patrick Hamilton’s Birth, Education and Further Studies in France and Marburg

Lorimer and Wylie tell us that Patrick Hamilton was born in 1505 (1504?) in the diocese of Glasgow, probably at his father's estate of Stonehouse in Lanarkshire. He was the second son of Sir Patrick Hamilton of Kincavel, well known in Scottish chivalry, and of Catherine Stewart, daughter of Alexander, Duke of Albany, second son of James II of Scotland. He was thus, on both his father's and his mother's side, the great-grandson of James II.

He was most likely educated at Linlithgow and then at the University of St. Andrews. About 1517 he was appointed titular Abbot of Ferne (Fearn) in Ross-shire, though he seems never to have taken priest's orders. In the following year he went to Paris, in order to pursue his studies. Paris appears to have been where he first came to be gripped by the Reformed faith: Martin Luther's writings were exciting much discussion during Hamilton’s time there. From Paris he went on to do more study at the University of Marburg, which had newly been opened by the Landgrave of Hesse. At Marburg the young Scotsman of blue blood enjoyed the friendship of a very remarkable man, whose views on some points of doctrine were even clearer than those of Luther. This man was Francis Lambert, the ex-monk of Avignon, whom Landgrave Philip had invited to Hesse to assist in the reformation of his State.

 Hamilton's deep grasp of Scripture, his knowledge of philosophy, and the beauty of his character won the esteem and respect of Lambert. Later, on Hamilton’s death, the former Franciscan wrote to Philip of Hesse, "This young man of the illustrious family of the Hamiltons... came from the end of the world, from Scotland, to your academy, in order to be fully established in God's truth. I have hardly ever met a man who expressed himself with so much spirituality and truth on the Word of the Lord."

After he had completed preparations for his life’s work, which was going to be “brief but brilliant” he began to yearn intensely to return to his beloved Scotland and teach the Gospel of free salvation through faith in Jesus only. He knew how risky that enterprise was, but he saw it as his mission to free his countrymen from their spiritual ignorance and to expose the corruptions of the Roman Catholic Church of those days.

       Hamilton’s Return to Scotland in 1523

In 1523 the young Reformer returned to Scotland. Still only 19, he was nevertheless much more mature than when he left in 1517. He set up residence in St Andrews, where he soon began to share his new findings about salvation by faith in Jesus Christ only, without works. While in St. Andrews he sought to gain a deeper understanding of his new faith so he could teach it with more confidence. News of what he was doing soon quickly reached the ears of Archbishop James Beaton, who was also the Chancellor of Scotland. He disapproved of Hamilton’s teachings and together with “the chief priests, the teachers of the law and the leaders among the people” he devised a plan to trap Hamilton and then have him killed.  Hamilton also had many good friends and, learning of Beaton’s plan, for he “was breathing out murderous threats against the Lord’s disciples”, decided he needed to grow more in his understanding of his new faith before he would be ready to die for it. In the Spring of 1527, probably in April, he fled to Wittenberg, Germany, with a clear conscience that what he was doing was the right thing for that moment. He stayed there for 6 months and under the teaching of Luther and Melancthon had his new convictions strengthened. 

“The priests were at this hour all-powerful in Scotland. A few years previously (1513), James IV and the flower of the Scottish nobility had fallen on the field of Flodden. James V was a child. His mother, Margaret Tudor, was nominally regent; but the clergy, headed by the proud, profligate, and unscrupulous James Beaton, Archbishop of St. Andrews, had grasped the government of the kingdom. It was not to be thought that these men would permit a doctrine to be taught at their very doors, which they well knew would bring their glory and pleasures to an end, if they had the power of preventing it. The means of suppressing all preaching of the truth were not wanting, certainly, to these tyrannical Churchmen. But this did not weigh with the young Hamilton. Intent upon dispelling the darkness that covered Scotland, he returned to his native land (1527), and took up his abode at the family mansion of Kincavel, near Linlithgow. With the sword of Beaton hanging over his head, he began to preach the doctrines of the Reformed faith”[5]. His first converts were his own family. His honourable and valiant dad, Sir Patrick Hamilton, had died a few years earlier in a bloody battle against the Douglasses in Edinburgh, while the young Patrick was still in Paris.

With tremendous boldness and Christ-like love Hamilton went from village to village teaching the Gospel of Jesus Christ.  His straightforwardness combined with his courteous manners and the fame of his learning won the hearts of many. “Going out into the fields, he would join himself to groups of labourers as they rested at noon, and exhort them, while labouring for the "meat that perisheth," not to be unmindful of that which "endures unto eternal life." Opening the Sacred Volume, he would explain to his rustic congregation the "mysteries of the kingdom" which was now come nigh unto them, and bid them strive to enter into it.” [6]

       Hamilton’s Arrest, Judgement, Condemnation and Execution

Cardinal James Beaton was determined to silence the young preacher. As a means of gathering as much evidence as possible against the “heretic Lutheran” he invited him to a meeting and gave him total liberty to preach and teach his new doctrines in St Andrews. His plan was that the whole city would be in a position to bear witness against Hamilton. The young Scottish Reformer was not naïve: his aim was to tell as many people as possible, clearly and lovingly, about the grace of Christ over against the oppressive demands of the Church.

Beaton even arranged for people to go and visit Hamilton so that they might give testimony against him later on. One of those people was called Alexander Campbell. After agreeing with Hamilton on almost every point as regards the need for urgent reform of the Roman Catholic Church in doctrine and discipline, he went away and betrayed him to Cardinal Beaton. Hamilton’s influence in St Andrews became so great that Beaton hastily decided to have him arrested one cold night. Hamilton did not resist arrest, although the friends who were with him at the time tried to stop the captain sent to do Beaton’s bidding and allowed him to go only after the captain had promised he would be returned safely. The captain did not keep his promise. Hamilton was eventually taken to St Andrews Cathedral, where he was judged and condemned. The sentence had been determined even before he was tried.

The one chosen to read the accusations against Patrick Hamilton was the man who had agreed with him about the need for urgent reform in the Church, the Black Friar Alexander Campbell. He could not answer Hamilton’s arguments, which made the people laugh at the Friar. Hamilton did not deny what he had taught and even stressed that he could prove that his teachings were derived from the Word of God, which the Church had withheld from the people. The pressure upon him was intense but he was prepared to die for what he now fully understood. The following is a description of his trial: “Hamilton was brought in, led through the throng of canons, friars, students, and townspeople, and made to mount a small pulpit erected opposite the tribunal. Prior Campbell rose and read the articles of accusation, and when he had ended began to argue with Hamilton. The prior's stock of sophisms was quickly exhausted. He turned to the bench of judges for fresh instructions. He was bidden close the debate by denouncing the prisoner as a heretic. Turning to Hamilton, the prior exclaimed, "Heretic, thou saidst it was lawful to all men to read the Word of God, and especially the New Testament." "I wot not," replied Hamilton, "if I said so; but I say now, it is reason and lawful to all men to read the Word of God, and that they are able to understand the same; and in particular the latter will and testament of Jesus Christ." "Heretic," again urged the Dominican, "thou sayest it is but lost labor to call on the saints, and in particular on the blessed Virgin Mary, as mediators to God for us." "I say with Paul," answered the confessor, "there is no mediator between God and us but Christ Jesus his Son, and whatsoever they be who call or pray to any saint departed, they spoil Christ Jesus of his office." "Heretic," again exclaimed Prior Campbell, "thou sayest it is all in vain to sing soul-masses, psalms, and dirges for the relaxation of souls departed, who are continued in the pains of purgatory. "Brother," said the Reformer, "I have never read in the Scripture of God of such a place as purgatory, nor yet believe I there is anything that can purge the souls of men but the blood of Jesus Christ." Lifting up his voice once more Campbell shouted out, as if to drown the cry in his own conscience, "Heretic, detestable, execrable, impious heretic!" "Nay, brother," said Hamilton, directing a look of compassion towards the wretched man, "thou dost not in thy heart think me heretic — thou knowest in thy conscience that I am no heretic."[7]

         The substance of Hamilton’s doctrines and teaching can be found in what became his masterpiece and known as Patrick’s Places[8], which is a tremendous work mainly on the place of faith and works in one’s life. Hamilton made use of the method of syllogism to prove that all his points were clearly based on Scripture. By reading his work one can understand why he was accused and condemned to the flames by the Roman Catholic Cardinal of his time. As recorded by Calderwood the propositions for which Hamilton suffered were:

“1. Man hath no free will

 2. A man is onlie justified by faith in Christ.

 3. A man, so long as he liveth, is not without sinne.

 4. He is not worthie to be called a Christian, who beleeveth not that he is in grace.

5. A good man doeth good works; good works doe not make a man good.

6. An evill man bringeth furth evill works; evill works being faithfulie repented, doe not make an evill man.

7. Faith, hope, and charitie be so linked together, that one of them cannot be without another, in one man, in this life.”

       At the Stake

Hamilton was executed at St. Andrews on 29 Februaryy 1528. Unusually, Cardinal Beaton arranged for the execution to take place on the same day as he was condemned to die: he was concerned to guarantee that no one would intercede for Hamilton with the King. When the time came for him to face death Hamilton walked with quick and firm steps towards the stake, watched by thousands. Some historians believe that the Cardinal was expecting Hamilton to recant and arranged the execution only to scare him: he never expected the young Reformer to display such bravery. Knox graphically describes what happened:

“ At the place of execution Master Patrick gave to his servant, who had been chamber-child to him of a long time, his gown, his coat, bonnet and such like garments, saying: These will not profit in the fire, They will profit thee. After this, of me thou canst receive no commodity, except the example of my death, which, I pray thee, bear in mind. Albeit it be bitter to the flesh, and fearful before men, yet is it the entrance into eternal life, which none shall possess that 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 on fire, which neither kindled the wood nor yet the coals. And so remained the appointed to death in torment, till men ran to the Castle again for more powder, and for wood more able to take fire; which at last being kindled, with loud voice he cried: ‘Lord Jesus, receive my spirit! How long shall darkness overwhelm this Realm? 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 Alexander Campbell, the Black Friar, was principal, who continually cried, ‘Convert, heretic! Call upon our Lady! Say Salve Regina.’ To whom he answered, ‘Depart and trouble me not, ye messengers of Satan.’ But while the aforesaid Friar still roared, one thing in great vehemency Master Patrick said unto him: ‘ Wicked man, thou knowest the contrary, and the contrary to me thou hast confessed. I appeal to thee before the Tribunal Seat of Jesus Christ!’ After which and other words, which well could not be understood for the tumult, and the vehemency of the fire, this witness of Jesus Christ got victory, after long sufferance, the last of February, in the year of God, One thousand five hundred twenty and eight years. 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 despaired.

“After the death of that constant witness of Jesus Christ, there was one Henry Forrest of Linlithgow [a Benedictine monk] taken, who, after long imprisonment in the Sea Tower of St. Andrews, was adjudged to the fire by Archbishop James Beaton and his Doctors, for none other crime but because he had a New Testament in English. Farther of that history we have not, except that he died constantly, and with great patience, at St. Andrews.

“When these cruel wolves had, as they supposed, clean devoured the prey, they found themselves in worse ease than before. Within St. Andrews, yea, almost within the whole Realm, there were none found hearing of that fact [the martyrdom of Patrick Hamilton] who began not to inquire, Wherefore was Master Patrick burned? And when his Articles of Accusation were rehearsed, question was holden, if such Articles were necessary to be believed under pain of damnation.

“So, within short space, many began to call in doubt that which before they held for a certain verity. In so much the University of St. Andrews—St. Leonard’s College principally by the labors of Master Gavin Logie, Principal of St. Leonard’s, and the novices of the Abbey, by the Sub-Prior, John Winram, began to smell somewhat of the verity, and to espy the vanity of the received superstition. Yea, within a few years thereafter, began both Black and Grey Friars publicly to preach against the pride and idle life of the Bishops, and against the abuses of the whole Ecclesiastical Estate. Amongst these friars was one called Friar William Arth, who, in a sermon preached in Dundee, spoke somewhat more liberally against the licentious lives of the Bishops nor (than) they could well bear.”[9]

Apart from the names mentioned above there was also another Friar called Alexander Alesius (or Alane) (1500-1565) who was sent by Beaton to see Hamilton and  persuade him to recant and return to the “true faith”. The result, however, was that he was himself much shaken in his allegiance to the Church. He could not resist the power of Hamilton’s arguments and left the place most impressed by his patience and courtesy. The interview with Hamilton transformed his life and just a few days later he was there standing by his side at the stake. Alesius became Patrick Hamilton’s first biographer ever.   

       Hamilton of the 16^th Century and the ministers of the 21^st Century Scotland

Although it was not new to me, it was good to be reminded of the weak state of the Christian Church in Scotland in the 16th Century. Christian Doctrines were twisted, and there was scandalous immorality and abuse of power among the clergy. It shows why change or reform was so urgently needed. The Roman Catholic priests, with very few exceptions, were neither interested in God’s truth nor concerned to teach it to the people. Church and State walked hand in hand and kept the people in blind submission. There was no Bible in the vernacular, and Latin, which was the language of the liturgy, was not understood. People were kept in fear of disobeying any teaching or decision of the Church: painful punishment was meted out to anyone who dared challenge the Church. Whatever the Church said was law and had to be obeyed.

When Patrick Hamilton, while studying in France (1517-1520) read Martin Luther’s 95 Theses in protest at the corruption of the Church in Germany and his other writings on justification by faith alone, his interest was kindled. That is what led him back to his beloved Scotland to proclaim the Gospel of Jesus Christ and to expose the corruption he perceived in the Church in Scotland. Although Hamilton was well connected, he was not a politician but a sincere believer and preacher of the Gospel, with the most worthy motives. He came back to Scotland with only one purpose in his heart: to set the Scottish people free from superstition and win them for the Gospel of  God’s grace.  Has 21^st Century Scotland gone back to superstitions or is it there less spiritual ignorance because the Church is boldly and lovingly teaching the Gospel of Jesus Christ as Patrick Hamilton did?  Such questions should make us stop and think how far we are prepared to compromise in order to be politically correct and regarded as  tolerant  in a society which tolerates virtually everything except a clear expression of the Christian Faith.   

The main aspect of ministry I have been encouraged to focus on in the next twelve months (at least) as a result of my research is my style of communicating the Gospel. I want to try and develop new ways of communicating the Gospel more boldly, clearly and lovingly. I believe that Hamilton’s courteous straightforwardness in teaching God’s truth combined with his love for his people was blessed by God and led  people to listen to what he had to say. I also hope to set aside more time to be with people in the community in the hope that new opportunities may arise where the Gospel can be shared.

Sometimes we get so involved in committees studying different strategies that we end up spending more time there than reaching out to people in our community for Jesus Christ. I strongly believe that practice in ministry in this area must change. Each minister and believer must be more of a people person and maybe less of a paper person.

The aspect of ministry which this exercise has helped me to appreciate more deeply is the great privilege and responsibility we have as ministers to have a full-time commitment to the spiritual welfare of our parishioners.

Patrick Hamilton was a courteous evangelist, one of the most courteous Scotland has ever produced. Although he had blue blood in his veins and was related to the royal family he treated people of lower positions with respect and accorded them dignity. He taught all kinds of people about God’s love for them and the need to turn away from the Church’s superstitions to the promises of God, through His Son Jesus Christ. Hamilton developed an ability to respond to his accusers and antagonists as amiably and honestly as he could, without causing unnecessary hurt or compromising his beliefs and preaching. As a Christian preacher he was not prepared to soft-pedal God’s truth in order to avoid danger or to gain favours of men. He knew what he believed, felt he had a mission in his native Scotland and was prepared to fulfil it in the plainest, boldest and most loving way possible.  Is that not a challenge to all of us?  Was Patrick Hamilton not a prototype preacher of a Church Without Walls as the first preacher and martyr of the Reformation in Scotland?

Conclusion

Unfortunately the books on Hamilton which are held in the Special Collections of the University libraries are available only for consultation. There is no biography of him for sale in any Christian or secular book store. As far as I am aware, there has been no biography of Patrick Hamilton written in the last two centuries.

As regards the material in the Special Collections, I don’t know for how long it will be kept. It is not very accessible and may be forgotten about.

I therefore think it would be good if an updated version of either Lorimer’s or Calderwood’s biography was published or a new biography was written for the benefit of present and future generations within and outside of the Kirk.

We must not allow this light  to be extinguished in Scotland.