Your excellent vertue (most honourable Bishop) hath so deserued, that albeit we be farre distant, both by sea and land, without coniunction of familiaritie, yet we desire with all our hartes, to thanke you for your worthy deede, by whose workes, that true faith which, not long ago, was tainted with heresie, not onely remaineth vnhurt, but also is more confirmed. For as our deare frend M. Alexander Galoway, Chanon of Aberdon, hath shewed vs, the presumption of the wicked hereticke Patrike Hamelton, which is expressed in this your example, in that you haue cut him of, when there was no hope of amendement, &c.

The which thyng, as it is thought commendable to vs, so the manor of the procedyng was no lesse pleasant, that the matter was performed by so great consent of so many estates, as of the Clergy, nobility, and vulgare people, not rashely, but most prudently, the order of law beyng in all poynts obserued. We haue sene the sentence which ye pronounced, and alway do approue the same, not doubtyng but that the Articles which be inserted, are erroneous: so that whosoeuer wil defend for a truth, any one of the same, with pertinacitie, should be esteemed an enemy to the fayth, and an aduersary to the holy[1071] Scripture. And albeit one or two of them appeare to be without errour, to them that will consider onely the bare wordes: as (for example) good workes make not a good man, but a good man worketh good workes, yet there is no doubt, but they conteine a Lutheran sense, which, in a maner, they signifie: to witte, that workes done after fayth, and justification, make not a man the better, nor are worthy of any reward before God. Beleue not, that this example shall haue place onely among you, for there shalbe among externe nations, which shall imitate the same, &c.

Certainly, ye haue geuen vs great courage, so that now we acknowledge your Vniuersitie,[1072] which was founded accordyng to the example of our Vniuersitie of Louane, to be equall to ours, or els aboue: and would God occasion were offered of testifying our myndes toward you. In the meane tyme, let vs labour with one consent, that the rauenyng Wolues may be expelled from the shepefold of Christ, while we haue tyme. Let vs study to preach to the people more learnedly hereafter, and more wisely. Let vs have Inquisitours, and espyers of bookes, containyng that doctrine, especially that is brought in from farre countreys, whether by apostatiue Monkes, or by Marchauntes, the most suspected kynde of men in these dayes. It is sayd, that since Scotland first embraced the Christian fayth, it was neuer defiled with any heresie. Perseuer therfore, beyng moued thereunto by the example of England, your next neighbour, which in this most troublous tyme, is not chaunged, partly by the workyng of the Byshops, among the which[1073] Roffensis hath shewed hymselfe an Euangelicall Phoenix, and partly of the Kyng, declaryng hymselfe to be an other Mathias of the new law: pretermittyng nothyng that may defend the law of his realme. The which, if your most renowned Kyng of Scotland will follow, he shall purchase to himselfe eternal glory. Further, as touchyng the condigne commendation, due for your part (most Reuerend Byshop) in this behalfe, it shal not be the least part of your prayse, that these heresies haue bene extinct sometymes in Scotland, you beyng Primate of Scotland and principal authour therof: Albeit that they also which haue assisted you, are not to be defrauded of their deserued prayse, as the Reuerend Byshop of Glasgow, of whose erudition, we haue here geuen vs partly to understand, and also the Reuerend Byshop of Aberden, a stoute defender of the fayth, together with the rest of the Prelates, Abbots, Priours, and professours of holy Scripture. Let your reuerend fatherhode take this litle testificate of our duety toward you, in good part, whom we wish long and happely well to fare in Christ. From Louane, an. 1528, Aprill 21.

By the Maisters and Professours of Theologie in the
Vniuersitie of Louane, yours to commaunde.

¶ In this Epistle of the Louaniane Doctours, I shall not neede (gentle Reader) to note vnto thee, what a pernitious thyng in a common wealth, is blynd ignoraunce, when it falleth into cruell hartes. Which may well be compared to a sword put in the handes of one, that is both blynd and mad. For as the blynd man, hauyng no sense to see and iudge knoweth not whom he striketh: so the madde man, beyng cruell and furious, hath no compassion in sparyng any. Wherupon it happeneth many tymes with these men, as it dyd with the blynd furious Phariseis, that as they hauyng the sword of authoritie in their handes, in stede of malefactours and false Prophetes, slue the true Prophetes of God, and at last crucified the kyng of glory: so these Catholicke Louanians and folowers of their Messias of Rome, take in their handes the sworde of iurisdiction, who neither seyng what to spare, nor caryng whom they smite, vnder the stile and pretense of heretiques, murther and blaspheme without mercy, the true preachers of the Gospell, and the holy annoynted of the Lord.

"But to returne to the matter agayne of M. Hamelton, here is moreouer to be observed, as a note worthy of memory, that in the yeare of the Lord 1564, in the which yeare this present history was collected in Scotland, there were certaine faythfull men of credite then alyue, who beyng present the same tyme, when M. Patrike Hamelton was in the fire, heard him to cite and appeale the blacke Frier called Campbel, that accused him, to appeare before the hygh God, as generall iudge of all men, to aunswere to the innocency of his death, and whether his accusation was iust or not, betwene that and a certaine day of the next moneth, which he there named. Moreouer by the same witnes it is testified, that the sayd Frier dyed immediatly before the sayd day came, without remorse of conscience, that he had persecuted the Innocent. By the example wherof diuers of the people the same tyme, much mused, and firmely beleued the doctrine of the foresayd M. Hamelton, to be good and iust.

"Hereunto I thought good to adioyne a certaine godly and profitable Treatise of the sayd M. Patrike Hamelton, written first by him in Latine, and afterward translated by John Frith into English, which he names Patrikes Places; not vnprofitable in my mynde, to be sene and read of all men, for the pure and comfortable doctrine conteined in the same, as not onely by the treatise it selfe may appeare, but also by the preface of the sayd John Frith, prefixed before; which also I thought not inconuenient to insert with the same, as here foloweth."

The "brief Treatise," translated by John Fryth, which immediately follows the above extracts from Foxe, has already been included in the present volume: see pages 19 to 35.

It appears from some payments in the Treasurer's Accounts, in 1543, that Patrick Hamilton had left an illegitimate daughter named Isobell. Some readers perchance may think that such a fact should have remained unnoticed, as casting a blemish on his hitherto pure and immaculate character; but a regard to what may be called historical justice, will not allow such a circumstance to be concealed, while the habitual licentious conduct of the highest dignitaries of the Church at that time are, in the course of the present work, so frequently alluded to.

"Item, the x day of Aprile deliuerit to be ane gowne to Issobell Hammiltoun, dochter to umquhill Patrik Abbot of Fern, four elnis Frenche blak, price of the eln xxxiiij s.... Summa, vj lib. xvj s.

"Item, deliuerit to be hir are kirtill, thre elnis Frenehe brown, price of the eln xxx s.... Summa, iiij lib. x s.

"Item, deliuerit to hir to walt the samin, and to be hir pertlettis, ane eln blak veluet, price thairof, ... lvj s."

In the following month of May 1543, another gown was furnished to Isobell Hamilton.

No. IV.

ON THE ROYAL PILGRIMAGES TO THE SHRINE OF ST. DUTHACK,
AT TAIN, IN ROSS-SHIRE.

In a note to page 16, I expressed some doubt as to the accuracy of the statement that King James the Fifth was sent in pilgrimage to the Shrine of St. Duthack, immediately previous to the trial and condemnation of Patrick Hamilton. Had the Treasurer's Accounts for 1528, or the Household Book between July 1526 and August 1528, been preserved, they might have enabled us to trace the King's movements. But the statement is highly improbable in itself. Mr. Tytler has shown that James only escaped from the thraldom of the Douglasses at the end of May 1528, or nearly three months after Hamilton's sentence; and it was most unlikely from the vigilant restraint under which the King was kept that he would have been allowed to traverse a great part of the country upon such an errand. It may also be kept in view, that if an application had been made to James, before he assumed the reins of government, it is scarcely probable his interference would have had any effect in preventing the sentence of the Ecclesiastical Courts from being carried into execution.

Want of space prevents me from inserting here, as I intended, a series of extracts from the Treasurer's Accounts during the reign of James the Fourth, in connexion with his visits to that celebrated shrine. I shall therefore merely notice, that the public registers furnish some evidence to shew that he made an annual pilgrimage to St. Duthack's chapel, in Ross-shire. On more than one occasion the King rode unattended from Stirling across the mountain pass of the Grampians, leading from Fettercairn to the north side of the Dee, and from thence to Elgin, Inverness, and Tain. These repeated visits to a distant shrine may have been performed as an act of penance, the chapel having been founded by his father, James the Third. Such a journey, with a few attendants, he appears to have made in August 1513, or only one month previously to his setting out on his calamitous expedition, when he was slain at Floddon.

No. V.

FOXE'S ACCOUNT OF HENRY FORREST, AND OTHER MARTYRS IN
SCOTLAND, DURING THE REIGN OF KING JAMES THE FIFTH.

The fate of Henry Forress or Forrest seems to have excited much less attention than might have been expected. In the note to page 52, I suggested that the probable time of his martyrdom may be placed in 1532; and he may thus be regarded as the second victim in the cause of the Reformed faith in Scotland. The strict inquisition which took place, and caused a number of persons to forsake their native country, whilst others met with a similar fate as his own in the course of a few years, may have contributed to this comparative silence. Even Foxe, to whom we are chiefly indebted for preserving an account of his fate, seems to have been ignorant of it in 1564; as in the following short paragraph, from the first edition of his work, he refers to those who suffered in Edinburgh in 1534, as the next in succession to the Abbot of Ferne:—

"¶ Five burnt in Skotland.

"Seuen yeres after Patrik Hamelton, whose history is before passed, there were v. burnte in Skotland, in the city of Edenborow, being the Metropolitike citye of al Skotlande, of the which fiue two were dominicane Friers, one Priest, one Gentleman, and the fifthe was a channon: whose iudges and inquisitors were these: Jhon Maior, Archbishop of S. Androwes, Petrus Chappellanus, and the Franciscane friers, whose labor and diligence is never wanting in such matters." (Page 525.)

At the same time I suggested that Henry Forrest was the son of Thomas Forrest of Linlithgow, who was in the employment of King James the Fourth. Since that sheet was printed, I find the name of "Heniricus Forrus" in the list of students who were incorporated, that is, became Bachelors of Arts, at the University of Glasgow, in the year 1518. If this was the martyr, we may presume that at the time of his martyrdom he must have been upwards of thirty years of age. This however may have been another person of the same name, as we find "Henricus Forrest," as a Determinant in St. Leonard's College, St. Andrews, in 1526, which leaves no doubt of his having, two years later, witnessed the fate of Patrick Hamilton.

The following is Foxe's account from his enlarged edition of his "Actes and Monuments," in 1576:—

"Henry Forest, Martyr.

and put in prison by James Beton, Archbishop of Saint Andrewes. Who shortly after, caused a certaine Frier named Walter Laing, to heare his confession. To whom when Henry Forest in secret confession had declared his conscience how he thought M. Patrike to bee a good man and wrongfully to be put to death, and that his articles were true and not hereticall: the Frier came and vttered to the Bishop the confession that he had hearde, which before was not thoroughly known. Whereupon it followed that his confession beyng brought as sufficient probation agaynst him, he was therfore conuented before the councell of the clergy and doctors, and there concluded to bee an hereticke, equall in iniquity with M. Patricke Hamelton, and there decreed to be geuen to the secular indges to suffer death.

"When the day came of hys death, and that he should first be degraded, and was brought before the cleargy in a grene place, beyng betwene the castle of S. Andrews, and another place called Monymaill, as sone as he entred in at the dore, and saw the face of the Clergy, perceiuing wherunto they tended, he cryed with a loude voyce, saying: Fie, on falshoode: Fye on false friers, reuealers of confession: after this day, let no man euer trust any false Friers, contemners of God's word and deceiuers of men. And so they proceding to degrade him of hys small orders of Benet and Collet, he sayd with a loud voyce, take from me not onely your owne orders, but also your owne baptisme, meaning thereby, whatsoeuer is besides that which Christ hymselfe instituted, whereof there is a great rablement in Baptisme. Then after hys degradation, they condemned hym as an heretike equal with M. Patrike aforesaide: and so he suffred death for his faythfull testimony of the truth of Christ, and of hys Gospell, at the Northchurch stile of the Abbey church of S. Andrew, to the entent that all the people of Anguishe [Angus] might see the fire, and so might be the more feared from falling into the like doctrine, whiche they terme by the name of heresie. Ex Scripto testimonio Scotorum."

Foxe next proceeds to narrate the persecution of James Hamilton, brother of Patrick, of Katherine Hamilton, their sister, and of a woman at Leith. This must have occurred in 1534, as Hamilton was in England early in 1535. See note [157]; and the Rev. Christopher Anderson's Annals of the English Bible, vol. ii. p. 471. Foxe joins with this an account of the martyrdom of David Straton and Norman Gourlay, as follows:—

"James Hamelton. Katherine Hamelton his sister. A wife Of Lyeth, persecuted.
Dauid Straton, Norman Gurley, Martyrs.

in presence of K. James the V. of that name: who upon the day of theyr accusation was altogether clad in red apparel. James Hamelton accused as one that mainteaned the opinions of M. Patricke, hys brother.

To whome the Kyng gaue counsaile to departe, and not to appeare: for in case he appeared he could not help him, because the Byshops had persuaded him, that the cause of heresie did in no wise appertayne vnto him, and so James fled and was condemned as an heretike, and all his goods and landes confiscat, and disposed vnto others.

Catherine Hamilton hys Sister, appeared vpon the schaffold, and beyng accused of an horrible heresie, to witte, that her owne workes could not saue her, she graunted the same, and after longe reasoning betwene her and M. John Spens the Lawyer, she concluded in this maner: Work here, worke there: what kinde of workyng is al this? I know perfectly that no kynde of workes can saue mee, but onely the workes of Christ my Lord and Sauiour. The kyng hearing these wordes, turned hym about and laught, and called her vnto hym and caused her to recant, because she was hys aunt, and she escaped.

The woman of Leith was detected hereof, that when the mydwife in tyme of her labour, bad her say our Ladye helpe mee: She cryed, Christe helpe me, Christ helpe me, in whose helpe I trust. Shee also was caused to recant, and so escaped, without confiscation of her goodes, because she was maryed.

Maister Norman Gurlay, for that he sayd, there was no such thyng as Purgatory, and that the Pope was not a Byshop, but Antichrist, and had no Jurisdiction in Scotland.

Also Dauid Straton, for that he sayd, there was no Purgatorie, but the Passion of Christe, and the tribulations of this world, and because that, when M. Robert Lowson Vicare of Eglesgrig asked his tieth fishe of hym, he dyd cast them to him out of the boate, so that some of them fell into the Sea: therefore he accused him, as one that shoulde haue sayd, that no tithes should be payed. These two, because after great solicitation made by the kyng, they refused to abiure and recant, were therefore condemned by thee Byshop of Rose as heretickes, and were burned vpon the grene side, betwene Leith and Edenburgh, to the entent that the inhabitaunts of Fiffe, seyng the fyre, might be stricken with terrour and feare, not to fall into the lyke. Ex eodem Scripto.

¶ And thus much touchyng those Martyrs of Scotland, whiche suffered vnder James Beton, Archbishop of S. Andrewes. After whom succeded Dauid Beton in the same Archbyshopprike, vnder whom diuers other were also martyred, as hereafter (God willyng) in their order shall appeare."

"¶ The Historie touching the Persecution in Scotlande, with the names and causes of suche blessed Martyrs, whiche in the same countrey suffered for the truth, after the tyme of Patricke Hamelton.

"Thus hauyng finished the tyme and rase of kyng Henry the Eight, it remayneth nowe according to my promise made before, here to place and adjoine so much as hath come to our handes, touchyng the persecution of Scotland, and of the blessed Martyrs of Christ, whiche in that countrey likewise suffred for the true religion of Christ, and testimony of their fayth.

To proccede therefore in the history of these Scotlandc matters, next after the mention of Dauid Straton and M. Nicholas Gurlay, with whom we ended before, pag. 956, the order of tyme woulde require nexte to inferre the memorye of Sir John Borthwike Knight, commonly called Captayne Borthwyke. Who beyng accused of heresie (as the Papistes call it) and cited therfore, an. 1540, and not appearyng, and escaping out into other countreys, was condemned for the same, being absent, by the sentence of Dauid Beaton Archbishop of Saint Andrewes, and other prelates of Scotland, and all his goodes confiscate, and his picture at last burned in the open market place, &c. But for so muche as the storye of hym, with his articles obiected against hym, and his confutation of the same, is already expressed sufficiently in the Firste edition of Actes and Monuments, and because he being hapily deliuered out of their handes, had no more but onely his picture burned, referring the reader to the booke aboue mentioned, we wyll now (the Lord willing) prosecute suche other as followed, begynnyng firste in order with Thom. Forret and his felowes. Their story is this.

The Bishop of Dunkelden moued by the Fryers instigation, called the sayde Deane Thomas, and saide to hym: My joye Deane Thomas, I loue you well, and therefore I must geue you my counsayle, how you shal rule and guide your selfe. To whom Thomas sayd, I thanke your Lordship hartily. Then the Bishop begun his counsaile on this manner.

My joy Deane Thomas, 1 am enfourmed that you preache the Epistle or Gospell euery Sonday to your Parishners, and that you take not the kowe, nor the vpmoste cloth from your Parishners, whiche thyng is very preiudiciall to the Churche men: and therefore my joye Deane Thomas, I would you tooke your kowe and your vpmost cloth, as other church men do, or els it is too much to preach euery Sonday, for in so doyng you may make the people think that we shoulde preache likewise. But it is enough for you, when you finde any good Epistle, or any good Gospel, that setteth foorth the libertie of the holy church, to preache that, and let the rest be.

Thomas answeared: My Lorde, I thinke that none of my parishners wyl complaine that I take not the kow nor the vpermost cloth, but wyll gladly geue me the same together with any other thing that they haue, and I wyll geue and communicate with them any thyng that I haue, and so my Lord we agree right wel, and there is no discord among vs.

And where your Lordship sayth, it is too muche to preache euery Sonday: in deede I thinke it is too litle, and also woulde wishe that your Lordshyp dyd the like. Nay, nay, Deane Thomas (sayth my Lord) let that bee, for we are not ordeyned to preache. Then said Thomas, when your Lordship byddeth me preach, when I finde any good Epistle, or a good Gospell, truely my Lorde, I haue readde the Newe Testament and the Olde, and all the Epistles and the Gospels, and among them all I coulde neuer finde any euyl Epistle, or any euyl Gospel: but if your Lordship wil shewe me the good Epistle and the good Gospell, and the euyll Epistle and the euyll Gospel, then I shall preache the good, and omyt the euyl.

Then spake my Lord stoutly, and said, I thanke God that I neuer knewe what the Olde and Newe Testament was, (and of these wordes rose a Prouerbe which is common in Scotland: Ye are like the Bishop of Dunkelden, that knewe neither newe nor olde lawe:) therefore Deane Thomas, I wyll know nothyng but my Portous and my Pontifical. Go your way, and let be al these fantasies: for if you perseuer in these erroneous opinions, ye wyl repent it when you may not mende it.

Thomas said, I trust my cause be iust in the presence of God, and therefore I passe not muche what doo folowo thereupon, and so my Lorde and he departed at that tyme. And soone after a Summons was directed from the Cardinall of Saint Andrewes and the said Bishop of Dunkelden vpon the said Deane Thomas Forret, vpon two blacke Fryers called fryer John Kelow, and an other called Benarage, and vpon one priest of Striueling called Duncane Sympson, and one Gentleman called Robert Foster in Striuelyng, with other three or foure, with them of the towne of Striuelyng: who at the day of their appearaunce after their summonyng, were condemned to the death without any place of recantation, because (as was alleged) they were heresiarkes or chiefe heretikes and teachers of heresies, and especially because many of them were at the bridal and marriage of a Priest, who was vicar of Twybodye beside Striuelyng, and dyd eate fleshe in Lent at the said brydal, and so they were altogether burnt vpon the castle hyll of Edenbrough, where they that were first bounde to the stake, godly and marueylously dyd comfort them that came behynde.

Here foloweth the maner of persecution vsed by the Cardinall of Scotland, against certaine persons in Perth.

proclamation, lacked not his own fruit, so that in sundry partes of Scotlande thereby were opened the eyes of the elect of God to see the truth, and abhorre the papistical abominations. Amongst the which were certane persons in Saint Johnston, as after is declared.

At this tyme there was a Sermon made by Fryer Spense, in Saint Johnston, alias called Perth, affirmyng prayer made to saintes to be so necessarye, that without it there coulde be no hope of saluation to man. Whiche blasphemous doctrine a Burges of the saide towne called Robert Lambe, could not abide, but accused hym in open audience, of erroneous doctrine, and adiured hym in Gods name to vtter the truth. The which the Fryer beyng striken with feare, promised to do, but the trouble, tumult, and sturre of the people encreased so, that the fryer could haue no audience, and yet the saide Robert with great daunger of his life escaped the handes of the multitude, namely of the women, who contrary to nature, addressed them to extreme cruelty agaynst hym.

At this tyme in the yeare of our Lord, 1543, the enemies of the truth procured John Chartuous, who fauoured the truth, and was Prouost of the saide citie and towne of Perth, to be deposed from his office by the sayd Gouernours authoritie, and a Papist called Master Alexander Marbecke to be chosen in his roum, that they might bring the more easily their wicked enterprise to an ende.

After the deposing of the former Prouost, and election of the other, in the moneth of January the yeare aforesaid, on Saint Paules day, came to Saint Johnston, the Gouernour, the Cardinall, the Earle of Argile Justice, Sir John Campbel of Lunde knight, and Justice Depute, the Lord Borthwyke, the bishop of Dunblane, and Orkney, with certeyne others of the Nobilitie. And although there were many accused for the crime of heresie (as they terme it) yet these persons were only apprehended vpon the said Saint Paules day, Rob. Lambe, Wil. Anderson, James Hunter, James Raueleson, James Founleson, and Hellen Stirke his wife, and cast that night in the Spay tower of the said citie, the morowe to abide judgement.

Upon the morow, when they appeared and wer brought forth to judgement in the towne, was laid in general to all their charge, the violatyng of the act of parlament before expressed, and their conference and assemblies in hearing and expoundyng of scripture against the tenour of the saide acte. Robert Lambe was accused in speciall for interruptyng of the fryer in the pulpit: which he not only confessed, but also affirmed constantly, that it was the dutie of no man, which vnderstood and knew the truth, to heare the same impugned without contradiction, and therfore sundry which there wer present in judgement, who hyd the knowledge of the truth, should beare their burden in Gods presence for consenting to the same.

The said Robert also with William Anderson, and James Raueleson, were accused for hanging vp the image of Saint Fraunces in a corde, nailyng of Rammes hornes to his head, and a Cowes rumpe to his taile, and for eating of a Goose on Alhalow euen.

James Hunter being a simple man, and without learnyng, and a Fletcher by occupation, so that he coulde be charged with no greate knowledge in Doctrine, yet because he often vsed the suspect companye of the rest, he was accused.

The woman Hellen Stirke was accused, for that in her chyldbed shee was not accustomed to cal vpon the name of the virgine Mary, beyng exhorted thereto by her neighbours, but onely vpon God, for Jesus Christes sake, and because shee saide in like maner, that if shee her selfe had ben in the tyme of the virgin Mary, God might haue loked to her humilitie and base estate, as he dyd to the virgins, in making her the mother of Christe, thereby meaning, that ther was no merites in the virgin, which procured her that honor, to be made the mother of Christ, and to be preferred before other women, but Gods only free mercy exalted her to that estate. Which wordes were counted most execrable in the face of the Clergie and whole multitude.

James Raueleson aforesaid building a house, set vpon the round of his fourth stayre, the three crowned Diademe of Peter carued of tree, which the Cardinal tooke as done in mockage of his Cardinals hat, and this procured no fauor to the said James at their handes.

These forenamed persons vpon the morow after Saint Paules' day were condemned and iudged to death, and that by an assise, for violatyng (as was alleged) the act of parlament, in reasoning and conferring vpon scriptures, for eatyng flesh vpon dayes forbidden, for interruptyng the holy fryer in the pulpit, for dishonoring of Images, and blasphemyng of the virgin Mary, as they alleged.

After sentence geuen, their hands were bound, and the men cruelly entreated. Which thyng the woman beholding desired likwise to be bound by the sergeantes with her husband for Christes sake.

There was great intercession made by the towne in the meane season for the lyfe of these persons aforenamed, to the Gouernour, who of him self was wyllyng so to haue done, that they might haue bene deliuered. But the Gouernour was so subiect to the appetite of the cruel priestes, that he could not do that which he would. Yea, they manaced to assist his enemyes, and to depose hym, except he assisted their cruelty.

There were certaine priestes in the citie, who dyd eate and drinke before in these honest mens houses, to whom the priestes were much bounden. These priestes were earnestly desired to entreate for their hostesse, at the Cardinalles handes: but they altogether refused, desiryng rather their death then preseruation. So cruell are these beastes from the lowest to the highest.

Then after, they were caryed by a great band of armed men (for they feared rebellion in the towne, except they had their men of warre) to the place of execution, whiche was common to al theeues, and that to make their cause appeare more odious to the people.

Robert Lambe at the gallowes foote made his exhortation to the people, desiryng them to feare God, and leaue the leauen of papistical abominations, and manifestly there prophesied of the ruine and plague whiche came vppon the Cardinall thereafter. So euery one comfortyng an other, and assuring them selues to sup together in the kingdome of heauen, that nyght commended them selues to God, and dyed constantly in the Lord.

The woman desired earnestly to dye with her husband, but shee was not suffered: yet folowyng hym to the place of execution, shee gaue hym comfort, exhortyng hym to perseuerance and pacience for Christes sake, and partyng from hym with a kysse, sayd on this maner: Husband, reioyce, for we haue lyued together many ioyful dayes: but this day, in which we must dye, ought to be most ioyful to vs both, because we must haue ioy for euer. Therfore I wyll not byd you good night, for we shall sodaynely meete with ioy in the kyngdome of heauen.

The woman after was taken to a place to be drowned, and albeit shee had a chyld sucking on her breast, yet this moued nothyng the vnmerciful hartes of the enemies. So after she had commended her children to the neighbors of the towne for Gods sake, and the suckyng barne was geuen to the nurse, shee sealed vp the truth by her death. Ex Registris et instrumentis a Scotia missis."

No. VI.

NOTICES OF THE PROTESTANT EXILES FROM SCOTLAND DURING
THE REIGN OF KING JAMES THE FIFTH.

Dr. MʻCrie, in his Life of Knox, Appendix, vol. i., and the Rev. Christopher Anderson, in his Annals of the English Bible, vol. ii., have collected nearly all the information that can be gleaned respecting the chief persons who became Exiles on account of their religious sentiments at this early period. I shall, therefore, content myself with giving little more than a simple enumeration of their names.

Alexander Alesse, (in Latin, ALESIUS,) as mentioned in a note to page 55, was a native of Edinburgh, born in the year 1500, and educated at St. Andrews. The Rev. Christopher Anderson in his Annals of the English Bible, has introduced a variety of interesting notices of Alexander Alesse, with extracts from some of his earlier publications. According to a statement in one of his works, he fled from Scotland in the year 1529, and his conversion was owing to his interviews with Patrick Hamilton when under confinement. A collection of his writings, if carefully translated, and accompanied with a detailed Memoir of his life, would form a very suitable and valuable addition to the series of the Wodrow publications. He became Professor of Divinity in the University of Leipzig, where he died on the 17th of March 1565.

John Elder, according to his own information, was a native of Caithness, and had spent twelve years as a student at the Universities of Aberdeen, St. Andrews, and Glasgow. He fled to England probably in 1541 or 1542; and about two years later, he addressed a letter to Henry the Eighth, with a Plan or Description of Scotland, containing a project for the Union of the two Kingdoms. The letter written in 1543 or 1544, contains a bitter invective against Beaton and "the proud papisticall bishops" in Scotland. It was printed in the Bannatyne Miscellany, vol. i., from the original MS. preserved in the British Museum. Elder was patronized by the Earl of Lennox, and became tutor to Henry Lord Darnley. In 1555, he published a "Letter sent into Scotland, &c.," on occasion of the marriage of Philip and Mary. This very curious tract, which is now of great rarity, he dedicated to Robert Stuard, Bishop of Caithness. In 1561, he was in France, as we learn from a letter respecting him, inserted in Stevenson's Illustrations of Scotish History, (printed for the Maitland Club,) p. 101; and which mentions that he had shewn to Queen Mary the hand-writing of Darnley, when eight years of age. It ends with remarking of Elder, what was probably true enough: "he hath wit to play the aspye (spy) where he listeth."

John Fyfe: see page 55, where it is noticed that he prosecuted his studies under Gawin Logye, at St. Andrews. He may no doubt be identified with the person styled JOANNES FIDELIS, a native of Scotland, who obtained considerable academical distinction abroad. Bishop Burnet, and other writers, state that Fyfe accompanied Alesse to Leipzig, where he was professor; but, in reference to this statement, a passage in the Acta Eruditorum, p. 386, Lipsiæ 1684, asserts, that the Registers of that University having been carefully examined, no mention of his name could be discovered. If we substitute Francfort instead of Leipzig, the notice would be substantially correct, as Alesius had for a short time been Professor there before his removal to Leipzig; and while there he published amongst other tracts an Academical Oration, "De Restituendis Scholis Oratio, habita in celebri Academiæ Francofordiana ad Oderam, An. 1540, Mense Iunio." The name of John Fidelis Scotus, as Professor of Philosophy and Divinity, was inscribed in the Registers of the University of Francfort, in 1547. He was created Doctor, and chosen Rector in 1551; and he died on the 28th of March 1562, in the 72d year of his age. (Notitia Universitatis Francofurtanæ, pp. 49, 56, folio.) This notice does not confirm the report mentioned by Calderwood, that Fyfe had returned to Scotland, and died at St. Leonard's, soon after the Reformation, in 1560.

John Gaw has already been mentioned at page 504, as author of a rare work entitled "The Richt Way to Hevin," which bears to have been printed at Malmoe, (in Sweden,) in the year 1533. Many years ago, in passing through that town, the seat of a University, I had the curiosity to inquire in their Library if any copy of that volume was preserved—but it was altogether unknown. The author appears to have attended the University of St. Andrews; as we find the name of Johannes Gall, (Scotice Gaw,) among the Determinants, in the year 1510; but of his subsequent history no information has been obtained.

James Harryson, a native of the south of Scotland. The work mentioned under a Latin title by Dr. MʻCrie, (Life of Knox, vol. i. p. 374,) as described by Bale, was written in English, and printed at the time under this title—"An Exhortation to the Scottes to conform themselves to the honorable, expedient, and godly Union betweene the two Realmes of Englande and Scotlande. Lond. in aedibus Ric. Grafton, 1547," small 8vo. The preface, dedicated to Edward Duke of Somerset, is signed "James Harryson Scottyshman."

Henry Henryson: see note [129].

William Johnstone, Advocate: see note [128]. Dr. Patrick Anderson, in his MS. History mentions Neill Johnstone, a brother of William Johnstone, among the persons who were accused of heresy, 1536. Whether the Advocate continued in his adherence to the Catholic faith may be held doubtful; as after his death, we find, in the proceedings of the General Assembly, 29th December 1563, that Mr. Andrew Johnstone, brother-german to umquhill Mr. William Johnstone, required process for reduction of the sentence pronounced by umquhill James [Beaton] Archbishop of St. Andrews, against him and his brother for alleged heresies. This request was referred to the Superintendent of Lothian and the Session of Edinburgh to follow the same process as had been led in previous cases. On the 27th December 1564, this matter was again brought before the Assembly, when it was declared that the articles referred to were not heretical, and the judges formerly appointed were ordained to proceed to a final decision of the said action. (Booke of the Kirk, vol i. pp. 41, 56.)

Gawin Logye, Principal of St. Leonard's College, St. Andrews, from 1523 to 1534, has been noticed at page 36; of his subsequent history no particulars have been discovered.

Dr. John Macalpyne, who is best known by his Latin name MACHABAEUS, was born before the close of the 15th century. It is unnecessary to repeat the notices given by Dr. MʻCrie, (Life of Knox, vol. i. p. 372.) He took his Master's degree at one of the Universities, but I have not observed his name either in the Registers of St. Andrews, or Glasgow. John Macalpyne was Prior of the Dominican Convent at Perth, from 1532 to 1534. (Rev. James Scott's MS. Extracts, and Mr. Parker Lawson's Book of Perth, p. 33.) His flight therefore to England may be placed in 1535 rather than in 1532. Spottiswood, (Hist. p. 661,) and Burnet, (Hist, of Reform, vol. i. p. 294,) say he was liberally entertained by Nicholas Shaxton, Bishop of Salisbury; and Myles Coverdale, some time Bishop of Exeter, was his brother-in-law. After visiting Wittenberg, he received an invitation to settle in Denmark, in the year 1542, and became Professor in the University of Copenhagen, and one of the chaplains of Christian the Second, King of Denmark. He assisted in translating the Bible into that language, which was published in the year 1550. Some of his writings are indicated in Nyerup's Dansk-Norsk Litteratur Lexicon, vol. ii. p. 367. The Earl of Rothes having been sent as ambassador to Denmark, in the spring of 1550; in the Treasurer's Accounts, among other payments connected with this embassy, we find 7s. was paid on the 9th of March that year, to "ane boy sent to Sanctandrois to my Lord of Rothes thair, with writingis of my Lord Gouernouris, to be given at his arriving in Denmark to Maister Johne Makcalpyne and Alexander Lyell there." Dr. Machabaeus, or Macalpyne, died at Copenhagen, 5th December 1557.

John Mackbrair is mentioned by Spottiswood as "a gentleman of Galloway, who forsaking the country for religion, became a preacher in the English Church; in the time of Queen Marie's persecution he fled to Francford, and served the English Congregation as Minister. Afterwards called by some occasion to the charge of a church in the Lower Germany, he continued there the rest of his days."—(History, p. 97.) It is very certain, however, that Mackbriar was in Priest's orders before retiring to the Continent. He was incorporated in St. Salvator's College, St. Andrews, in 1530, and became a Determinant in 1531. On the 16th July 1550, John Lokart of Bar, and two others were denounced rebels, &c., for assistance rendered, in May last, to Mr., alias Sir John MʻBrair, formerly Canon of Glenluce, in breaking ward of the Lord Governor's Castle of Hammiltoune, where he was imprisoned, being charged for sundry great and odious crimes, Heresies, &c., and conducting him to the House of Bar.—(Pitcairn's Criminal Trials, vol. i. p. 352*.) This addition to his name signifies an uncertainty whether he had taken his degree as Master or only that of Bachelor of Arts. Archbishop Hamilton, in a letter, without date, but probably in 1551, refers to his having expelled from the house of Ochiltree the apostate Macbraire, and inflicted heavy fines on his followers. The name of John Makebray is included in the list of the principal persons who escaped from England to the Continent, in 1553, after the accession of Queen Mary. In 1554, he appears from the "Discourse of the Troubles begun at Frankfort," to have taken an active share in the proceedings of the English Congregation there. He afterwards became Pastor of a Congregation in Lower Germany, and according to Bale, he wrote an account of the formation and progress of that Church. On the accession of Queen Elizabeth, Mackbrair returned to England and officiated as a preacher; and on the 13th of November 1568, he was inducted to the vicarage of St. Nicholas, in Newcastle. He survived for many years, and was buried on the 16th of November 1584.—(See MʻCrie's Life of Knox, vol. i. p. 374, and the authorities there quoted.)

James Mackdowell: see note [122].

Robert Richardson studied in St. Leonard's College, St. Andrews, where he became, in 1520, a Canon Regular and Sacrist of the Holy Cross; and in 1530, a Canon of the Abbey of Cambuskenneth. In that year he published at Paris a Latin work, an Exegesis on the Rule of St. Augustine. There is no reason to doubt that he was the same person as the Sir Robert Richardson, a priest, mentioned in 1543 by Sadler, (Letters, vol. i. p. 217.) Sadler, in a letter to Henry VIII, dated 16 November 1543, again commends Richardson who had been forced to flee from Scotland for fear of persecution, having "done very honestly and diligently in his calling," "in the setting furth and true preaching of the word of God."—(State Papers, vol. i. p. 344.) But this Priest must be distinguished from his namesake, the Prior of St. Mary's Isle, who has been noticed at page 372; and who took his degree as Master of Arts at St. Andrews, in 1533.

James Wedderburn, the eldest son of James Wedderburn, a merchant in Dundee, was one of a family distinguished by their poetical genius. He was educated at St. Andrews, being incorporated in that University in 1514. In Calderwood's History, vol. i. p. 141, will be found an interesting account of his life, and notices of his writings, of which unfortunately there are none preserved.

John Wedderburn, a younger brother, was also educated at St. Andrews, being a Determinant, in 1526, and a Licentiate in 1528. He was appointed Vicar of Dundee. At a later period, having been licensed of heresy, the escheat of the goods belonging to Mr. John Wedderburn, "convict. de certis criminibus heresieos," was granted to his brother Henry Wedderburn, for a composition of 40s. in 1538 or 1539, (MʻCrie's Life of Knox, vol. i. p. 358.) In March 1538-9, a pursuivant was directed to pass to Dundee and search James Rollokkis gudes, and Maister John Wedderburn, (ib. p. 359.) John Wedderburn is said to have gone to Germany, where he became acquainted with Luther and Melanethon. While residing abroad he translated some of their works or "dytements" into Scotish verse; and the metrical version of various Psalms, included in the volume of "Gude and Godly Ballates:" see page 139. It is also stated, that after the death of James the Fifth, he returned to Scotland, but was again compelled to expatriate himself; and that he died in England, in 1556.—(Calderwood's Hist. vol. i. p. 14.)