The subject of this article, Patrick Hamilton (1505?-1528), was the first preacher and martyr of the 16th-century Reformation in Scotland. He came to my attention as I focused on the Scottish Reformation. It was obvious that somebody else before Knox had already been used by God to put change in motion. According to Knox’s History of the Reformation in Scotland, Patrick Hamilton’s martyrdom marked the beginning of the Scottish Reformation. I did my research mainly from the Special Collections of both Edinburgh and St Andrews Universities.

I am amazed that many in the Church of Scotland, including a huge number of its church leaders, know virtually nothing about this most important character in the history of the Church in Scotland. I believe I can say the same regarding the rest of the Reformed churches in the world.

His Birth, Education & Theological Training⤒🔗

Patrick Hamilton was born around 1505 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, Francis Lambert, the ex-monk of Avignon, whose views on some points of doctrine were even clearer than those of Luther. Hamilton’s deep grasp of Scripture, his knowledge of philosophy, and the beauty of his character won the esteem and respect of Lambert.

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.

His Return to Scotland in 1523←⤒🔗

In 1523 he 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. Learning of Beaton’s plan, Hamilton decided he needed more time to grow in his understanding of his new faith before he would be ready to die for it. In the spring of 1527 he fled to Wittenberg, Germany. He stayed there for six months under the teaching of Luther and Melancthon.

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 that they well knew would bring their glory and pleasures to an end to be taught at their very doors if they had the power of preventing it.

Intent upon dispelling the darkness that covered Scotland, Hamilton 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. His first converts were his own family, though his father, Sir Patrick Hamilton, had died a few years earlier in a bloody battle against the Douglasses in Edinburgh while Patrick was still in Paris. With Christ-like love Hamilton went from village to village teaching the Gospel of Jesus Christ, winning the hearts of many.

His Arrest, Judgement, Condemnation and Execution←⤒🔗

Beaton was determined to silence the “heretic Lutheran”. He invited him to a meeting and gave him total liberty to preach and teach his new doctrines in St Andrews. Beaton’s 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 the oppressive demands of the Roman Church.

Beaton arranged for the Friar Alexander Campbell to visit him. After agreeing with Hamilton on almost every point regarding the need for urgent reform of the Roman Catholic Church in doctrine and discipline, Campbell went away and betrayed him to Cardinal Beaton. Hamilton’s influence became so great that Beaton hastily decided to have him arrested. Hamilton was eventually taken to St Andrews Cathedral, where he was judged and condemned.

The one chosen to read the accusations against Patrick Hamilton was his betrayer, Black Friar Alexander Campbell, who made himself a laughingstock with his inability to answer Hamilton’s arguments. 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 substance of Hamilton’s doctrines and teaching can be found in what became his masterpiece, known as Patrick’s Places. The propositions for which Hamilton suffered were:

1. Man has no free will.

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

3. A man, so long as he lives, is not without sin.

4. Whoever does not believe he is under God is not worthy to be called a Christian.

5. A good man does good works, but good works do not make a man good.

6. An evil man brings forth evil works; evil works, faithfully repented of, do not make an evil man.

7. Faith, hope, and charity are 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 February 1528. Unusually, Beaton arranged for the execution to take place on the same day as the condemnation: 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. John 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.

...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 who began not to inquire, Wherefore was Master Patrick burned?

... 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...

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 Roman 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.

Master Hamilton was one great light in 16th-century Scotland. We must not allow this light to be extinguished in the world.