A BRIEF ACCOUNT OF PATRICK HAMILTON, Abbot of Fearn, in Scotland, and Martyr, 1528. PATRICK HAMILTON, abbot of Fearn, was the first person burned in Scotland for the doctrines of the Reformation. He was of noble and royal descent, and not more than twenty-three years of age. He had travelled in Germany, and visited Luther, Melancthon, and other reformers, by whom he was instructed in the knowledge of the truth; and in the university of Marburg, he publicly advanced the conclusions respecting faith and works, which propositions are set forth in his treatise, called PATRICK'S PLACES. Having thus received the truth, he became desirous to impart it to his countrymen, and returned home. On his arrival, wherever he came, he exposed the corruptions of the Church of Rome, and preached the gospel. Many listened to his discourses, and were inclined to adopt the doctrines of the Reformation. At this the popish clergy were alarmed; but as Hamilton had expressed his views with caution, so as not easily to afford them a pretext for proceeding against him, they enticed him to St. Andrews, to confer with archbishop Beaton, and appointed a Dominican friar, named Campbell, to converse with him, and draw forth the declaration of his opinions, under the pretence of desiring instruction. Having succeeded in this treacherous design, they caused Hamilton to be seized in his bed at midnight, and carried to the castle. On the next day, February 28, 1528, he was brought before the bishops and clergy, accused of maintaining the doctrines of the Reformation, condemned to be burned, and almost immediately after led forth to the stake; his execution being hastened lest the king, who was then absent on a pilgrimage to Ross-shire, should interfere, and prevent the cruel designs of the popish ecclesiastics. Hamilton suffered with much constancy, desiring the people "to keep in mind the example of his death; for although bitter to the flesh, and fearful in the sight of men, yet it is the entrance to eternal life, which none can inherit who deny Christ!" The flame being kindled, he cried with a loud voice, “Lord Jesus, receive my spirit! How long shall darkness overwhelm this realm, and how long wilt thou suffer the tyranny of men?" Friar Campbell exhorted him repeatedly to recant, and call upon the Virgin Mary; upon which Hamilton reminded him of what had passed in their private conferences, and summoned him to answer for his conduct at the judgment-seat of Christ by a certain time which he named. The conscience-stricken friar expired in a frenzy of despair before that period arrived. JOHN FRITH UNTO THE CHRISTian reader.* BLESSED be God, the Father of our Lord Jesus Christ, who, in these last days and perilous times, hath stirred up in all countries witnesses unto his Son, to testify the truth unto the unfaithful, to save, at the least, some from the snares of antichrist, which lead to perdition, as you may here perceive by that excellent and well learned young man, Patrick Hamilton, born in Scotland, of a noble progeny who sought all means to testify the truth, and took upon him the priesthood, even as Paul circumcised Timothy, to win the weak Jews, that he might be admitted to preach the pure word of God. Notwithstanding, as soon as the chamberlain† and other bishops of Scotland had perceived that the light began to shine, which disclosed their falsehoods, which they conveyed in darkness, they laid hands on him, and because he would not deny his Saviour Christ, at their instance, they burnt him to ashes. Nevertheless, God, of his bounteous mercy (to publish to the whole world, what a man these monsters have murdered), hath reserved a little treatise, made by this Patrick, which, if you please, you may call "PATRICK'S PLACES" for it treateth exactly of certain common places, which being known, you have the pith of all divinity. This treatise have I turned into the English tongue, for the profit of my nation: to whom, I beseech God, to give light, that they may espy the deceitful paths of perdition, and return to the right way which leadeth to life everlasting. Amen. John Frith was burned in Smithfield, A. D. 1533. + Or chancellor, archbishop Beaton. PATRICK'S PLACES. THE DOCTRINE OF THE LAW. The law is a doctrine that biddeth good, and forbiddeth evil, as the commandments do specify, here following :— The ten commandments of God. 1. Thou shalt worship but one God. 2. Thou shalt make thee no image to worship it. 5. Honour thy father and thy mother. 6. Thou shalt not kill. 7. Thou shalt not commit adultery. 8. Thou shalt not steal. 9. Thou shalt not bear false witness. 10. Thou shalt not desire aught that belongeth to thy neighbour. All these commandments are briefly comprised in these two, here under ensuing. "Love thy Lord God with all thine heart, with all thy soul, and with all thy mind. This is the first and great commandment. The second is like unto this, that is, Love thy neighbour as thyself. On these two commandments hang all the law and the prophets." Matt. xxii. 37-40. Certain general propositions proved by the scripture, The first proposition. He that loveth God, loveth his neighbour. "If any man say, I love God, and yet hateth his brother, he is a liar. He that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen ?" The second proposition. He that loveth his neighbour as himself, keepeth all the commandments of God. This proposition is thus proved: "Whatsoever ye would that men should do to you, even so do to them. For this is the law and the prophets." (Mat. vii. 12.) He that loveth his neighbour, fulfilleth the law. "Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not desire, &c. And if there be any other commandments, all are comprehended in this saying; Love thy neighbour as thyself." (Rom. xiii. 8, 9.) "All the law is fulfilled in one word, that is, Love thy neighbour as thyself." (Gal. v. 14.) Argument. He that loveth his neighbour, keepeth all the commandments of God." (Rom. xiii. 8, 9.) "He that loveth God, loveth his neighbour." (1 John, iv. 20.) Therefore, he that loveth God, keepeth all the com mandments of God. The third proposition. He that hath faith, loveth God. 66 My father loveth you, because you love me, and be lieve that I came of God." (John, xvi. 27.) Argument. He that keepeth the commandments of God, hath the love of God. He that hath faith, keepeth the commandments of God. Therefore, he that hath faith loveth God. The fourth proposition. He that keepeth one commandment of God, keepeth them all. This proposition is confirmed, Heb. xi. 6. "It is impossible for a man without faith to please God," that is, o keep any one of God's commandments, as he should do. Then, whosoever keepeth any one commandment, hath faith. Argument. He that hath faith,keepeth all the commandments of God. He that keeps any one commandment of God, hath faith. Therefore, he that keepeth one commandment, keepeth them all. The fifth proposition. He that keepeth not all the commandments of God, keepeth not one of them. Argument. He that keepeth one commandment of God, keepeth all Therefore, he that keepeth not all the commandments of God, keepeth not one of them. The sixth proposition. It is not in our power to keep any one of the commandments of God. Argument. It is impossible to keep any of the commandments of God, without grace. It is not in our power to have grace (of ourselves.) Therefore, it is not in our power to keep any of the commandments of God. And even so, may you reason concerning the Holy Ghost and faith, for neither without them are we able to keep any of the commandments of God, neither yet are they in our power to have (of ourselves), "It is not of him that willeth," &c. (Rom. ix. 16.) The seventh proposition. The law was given us to show our sin. 66 By the law cometh the knowledge of sin," (Rom. iii. 20.) I knew not what sin meant, but through the law. For I had not known what lust had meant, except the law had said, Thou shalt not lust. Without the law, sin was dead." That is, It moved me not, neither wist I that it was sin, which notwithstanding was sin, and forbidden by the law. (Rom. vii. 7, 8.) The eighth proposition. The law biddeth us do that which is impossible for us. Argument. The keeping of the commandments is to us impossible. The law commandeth us to keep the commandments. Therefore, the law commandeth us that which is impos sible. Objection. But thou wilt say, Wherefore doth God bid us do that which is impossible for us? Ans. I answer, To make thee know that thou art but evil, and that there is no remedy to save thee, in thine own hand and that thou mayest seek a remedy at some other, for the law doth nothing else but command thee. |