A History of the Reformation Volume II Part 14

It was then that he proposed to the States General, summoned to meet him (March 20th, 1569), his notorious scheme of taxation, which finally ruined him--a tax of one per cent. (the "hundredth penny") to be levied once for all on all property; a tax of five per cent. (the "twentieth penny") to be levied at every sale or transfer of landed property: and a tax of ten per cent. (the "tenth penny") on all articles of commerce each time they were sold. This scheme of taxation would have completely ruined a commercial and manufacturing country. It met with universal resistance. Provinces, towns, magistrates, guilds, the bishops and the clergy--everyone protested against the taxation. Even Philip's Council at Madrid saw the impossibility of exacting such taxes from a country.

Alva swore that he would have his own way. The town and district of Utrecht had been the first to protest. Alva quartered the regiment of Lombardy upon them; but not even the licence and brutality of the soldiers could force the wretched people to pay. Alva proclaimed the whole of the inhabitants to be guilty of high treason; he took from them all their charters and privileges; he declared their whole property confiscated to the King. But these were the acts of a furious madman, and were unavailing. He then postponed the collection of the hundredth and of the tenth pennies; but the need of money forced him on, and he gave definite orders for the collection of the "tenth" and the "twentieth pennies." The trade and manufactures of the country came to a sudden standstill, and Alva at last knew that he was beaten. He had to be satisfied with a payment of two millions of florins for two years.

The real fighting force among the Reformed Netherlanders was to be found, not among the landsmen, but in the sailors and fishermen. It is said that Admiral Coligny was the first to point this out to the Prince of Orange. He acted upon the advice, and in 1569 he had given letters of marque to some eighteen small vessels to cruise in the narrow seas and attack the Spaniards. At first they were little better than pirates,--men of various nationalities united by a fierce hatred of Spaniards and Papists, feared by friends and foes alike. William attempted, at first somewhat unsuccessfully, to reduce them to discipline and order, by issuing with his letters of marque orders limiting their indiscriminate pillage, insisting upon the maintenance of religious services on board, and declaring that one-third of the booty was to be given to himself for the common good of the country. In their earlier days they were allowed to refit and sell their plunder in English ports, but these were closed to them on strong remonstrances from the Court of Spain. It was almost by accident that they seized and held (April 1st, 1572) Brill or Brielle, a strongly fortified town on Voorn, which was then an island at the mouth of the Maas, some twenty miles west or seaward from Rotterdam. The inhabitants were forced to take an oath of allegiance to William as Stadtholder under the King, and the flag of what was afterwards to become the United Provinces was hoisted on land for the first time. It was not William, but his brother Louis of Na.s.sau, who was the first to see the future possibilities in this act. He urged the seizure of Flushing or Vlissingen, the chief stronghold in Zeeland, situated on an island at the mouth of the Honte or western Scheldt, and commanding the entrance to Antwerp. The citizens rose in revolt against the Spanish garrison; the _Sea-Beggars_, as they were called, hurried to a.s.sist them; the town was taken, and the Spanish commander, Pachecho, was captured and hanged. This gave the seamen possession of the whole island of Walcheren save the fortified town of Middleburg. Delfshaven and Schiedam were seized. The news swept through Holland, Zeeland, Guelderland, Utrecht, and Friesland, and town after town declared for William of Orange the Stadtholder. The leaders were marvellously encouraged to renewed exertions.[263] Proclamations in the name of the new ruler were scattered broadcast through the country, and the people were fired by a song said to be written by Sainte Aldegonde, _Wilhelmus van Na.s.souwe_, which is still the national hymn of Holland.

The Prince of Orange thought he might venture on another invasion, and was already near Brussels when the news of the Ma.s.sacre of Saint Bartholomew reached him. His plans had been based on a.s.sistance from France, urged by Coligny and promised by Charles IX. "What a sledge-hammer blow (_coup de ma.s.sue_) that has been," he wrote to his brother; "my only hope was from France."[264] Mons, which Louis had seized in the south with his French troops, had to be abandoned; and William, after some vain efforts, had to disband his troops.

Then Alva came out from Brussels to wreak a fearful vengeance on Mons, Mechlin, Tergoes, Naarden, Haarlem, and Zutphen. The terms of the capitulation of Mons were violated. Mechlin was plundered and set on fire by the Spanish troops. The Spanish commander sent against Zutphen had orders to burn every house, and to slay men, women, and children.

Haarlem was invested, resisted desperately, and then capitulated on promise of lenient treatment. When the Spaniards entered they butchered in cold blood all the Dutch soldiers and some hundreds of the citizens; and, tying the bodies two and two together, they cast them into the Haarlem lake. It seemed as if the Papists had determined to exterminate the Protestants when they found that they could not convert them.

Some towns, however, held out. Don Frederick, the son of Alva and the butcher of Haarlem, was beaten back from the little town of Alkmaar. The _Sea-Beggars_ met the Spanish fleet sent to crush them, sank or scattered the ships, and took the Admiral prisoner. The nation of fishermen and shopkeepers, once the scorn of Spain and of Europe for their patient endurance of indignities, were seen at last to be a race of heroes, determined never again to endure the yoke of the Spaniard.

Alva had soon to face a soldiery mutinous for want of pay, and to see all his sea approaches in the hands of Dutch sailors, whom the strongest fleets of Spain could not subdue. The iron pitiless man at last acknowledged that he was beaten, and demanded his recall. He left Brussels on Dec. 18th, 1573, and did not again see the land he had deluged with blood during a s.p.a.ce of six years. Like all tyrants, he had great faith in his system, even when it had broken in his hand. Had he been a little more severe, added a few more drops to the sea of blood he had spilled, all would have gone well. The only advice he could give to his successor was, to burn down every town he could not garrison with Spanish troops.

The new Spanish Regent was Don Louis Requesens-y-Zuniga, a member of the higher n.o.bility of Spain, and a Grand Commander of the Knights of Malta.

He was high-minded, and of a generous disposition. Had he been sent to the Netherlands ten years sooner, and allowed to act with a free hand, the history of the Netherlands might have been different. His earlier efforts at government were marked by attempts to negotiate, and he was at pains to give Philip his reasons for his conduct.

"Before my arrival," he wrote, "I could not comprehend how the rebels contrived to maintain fleets so considerable, while your Majesty could not maintain one. Now I see that men who are fighting for their lives, their families, their property, and their false religion, in short, for their own cause, are content if they receive only rations without pay."

He immediately reversed the policy of Alva: he repealed the hated taxes; dissolved the Council of Blood, and published a general amnesty. But he could not come to terms with the "rebels." William of Orange refused all negotiation which was not based on three preliminary conditions--freedom of conscience, and liberty to preach the Gospel according to the Word of G.o.d; the restoration of all the ancient charters; and the withdrawal of all Spaniards from all posts military and civil. He would accept no truce nor amnesty without these. "We have heard too often," he said, "the words _Agreed_ and _Eternal_. If I have your word for it, who will guarantee that the King will not deny it, and be absolved for his breach of faith by the Pope?" Requesens, hating the necessity, had to carry on the struggle which the policy of his King and of the Regents who preceded him had provoked.

The fortune of war seemed to be unchanged. The patriots were always victorious at sea and tenacious in desperate defence of their fortified towns when they were besieged, but they went down before the veteran Spanish infantry in almost every battle fought on land. In the beginning of 1574 two fortresses were invested. The patriots were besieging Middleburg, and the Spaniards had invested Leyden. The _Sea-Beggars_ routed the Spanish fleet in a b.l.o.o.d.y fight in the mouth of the Scheldt, and Middleburg had to surrender. Leyden had two months' respite owing to a mutiny among the Spanish soldiers, but the citizens neglected the opportunity thus given them to revictual their town. It was again invested (May 26th), and hardly pressed. Louis of Na.s.sau, leading an army to its a.s.sistance, was totally routed at Mookerheide, and he and his younger brother Henry were among the slain. The fate of Leyden seemed to be sealed, when William suggested to the Estates of Holland to cut the d.y.k.es and let in the sea. The plan was adopted. But the d.y.k.es took long to cut, and when they were opened and the water began to flow in slowly, violent winds swept it back to the sea. Within Leyden the supply of food was melting away; and the famished and anxious burghers, looking over the plain from the steeples of the town, saw help coming so slowly that it seemed as if it could arrive only when it was too late.

The Spaniards knew also of the coming danger, and, calculating on the extremities of the townsfolk, urged on them to surrender, with promises of an honourable capitulation. "We have two arms," one of the defenders on the walls shouted back, "and when hunger forces us we will eat the one and fight you with the other." Four weary months pa.s.sed amidst indescribable sufferings, when at last the sea reached the walls. With it came the patriotic fleet, sailing over buried corn fields and gardens, piloted through orchards and villages. The Spaniards fled in terror, for the _Sea-Beggars_ were upon them, shouting their battle-cry, "Sooner Turks than Papists." Townsmen and sailors went to the great church to offer thanksgiving for the deliverance which had been brought them from the sea. When the vast audience was singing a psalm of deliverance, the voices suddenly ceased, and nothing was heard but low sobbing; the people, broken by long watching and famine, overcome by unexpected deliverance, could only weep.

The good news was brought to Delft by Hans Brugge, who found William in church at the afternoon service. When the sermon was ended, the deliverance of Leyden was announced from the pulpit. William, weak with illness as he was, rode off to Leyden at once to congratulate the citizens on their heroic defence and miraculous deliverance. There he proposed the foundation of what became the famous University of Leyden, which became for Holland what Wittenberg had been to Germany, Geneva to Switzerland, and Saumur to France.

The siege of Leyden was the turning-point in the war for independence.

The Spanish Regent saw that a new Protestant State was slowly and almost imperceptibly forming. His troops were almost uniformly victorious in the field, but the victories did not seem to be of much value. He decided once more to attempt negotiation. The conferences came to nothing. The utmost that Philip II. would concede was that the Protestants should have time to sell their possessions and leave the country. The war was again renewed, when death came to relieve Requesens of his difficulties (March 1575). His last months were disgraced by the recommendation he made to his master to offer a reward for the a.s.sa.s.sination of the Prince of Orange.

The history of the next few years is a tangled story which would take too long to tell. When Requesens died the treasury was empty, and no public money was forthcoming. The Spanish soldiers mutinied, clamouring for their pay. They seized on some towns and laid hold on the citadel of Antwerp. Then occurred the awful pillage of the great city, when, during three terrible November days, populous and wealthy Antwerp suffered all the horrors that could be inflicted upon it.

The sudden death of Requesens had left everything in confusion; and leading men, both Roman Catholic and Protestant, conceived that advantage should be taken of the absence of any Spanish Governor to see whether all the seventeen provinces of the Netherlands could not combine on some common programme which would unite the country in spite of their religious differences. Delegates met together at Ghent (Oct. 28th, 1576) and drafted a treaty. A meeting of States General for the southern provinces was called to a.s.semble at Brussels in November, and the members were discussing the terms of the treaty when the news of the "Spanish Fury" at Antwerp reached them. The story of the ghastly horrors perpetrated on their countrymen doubtless hastened their decision, and the treaty was ratified both by the States General and by the Council of State. The _Pacification of Ghent_ cemented an alliance between the southern provinces represented in the States General which met at Brussels and the northern provinces of Holland and Zeeland. Its chief provisions were that all should combine to drive the Spanish and other foreign troops out of the land, and that a formal meeting of delegates from all the seventeen provinces should be called to deliberate upon the religious question. In the meantime the Roman Catholic religion was to be maintained; the _Placards_ were to be abolished; the Prince of Orange was declared to be the Governor of the seventeen provinces and the Admiral-General of Holland and Zeeland; and the confiscation of the properties of the houses of Na.s.sau and Brederode was rescinded.

Don John of Austria had been appointed by Philip Regent of the Netherlands, and was in Luxemburg early in November. His arrival there was intimated to the States General, who refused to acknowledge him as Regent unless he would approve of the _Pacification of Ghent_ and swear to maintain the ancient privileges of the various provinces. Months were spent in negotiations, but the States General were unmovable. He yielded at length, and made his State entry into Brussels on May 1st, 1577. When once there he found himself overshadowed by William, who had been accepted as leader by Roman Catholics and Protestants alike. But Philip with great exertions had got together an army of twenty thousand veteran Spanish and Italian troops, and sent them to the Netherlands under the command of Alexander Farnese, the son of the former Regent, Margaret d.u.c.h.ess of Parma. The young Duke of Parma was a man of consummate abilities, military and diplomatic, and was by far the ablest agent Philip ever had in the Low Countries. He defeated the patriotic army at Gemblours (Jan. 31st, 1578), and several towns at once opened their gates to Parma and Don John. To increase the confusion, John Casimir, brother of the Elector Palatine, invaded the land from the east at the head of a large body of German mercenary soldiers to a.s.sist the Calvinists; the Archduke Matthias, brother of the Emperor Rudolph, was already in the country, invited by the Roman Catholics; and the Duke of Anjou had invaded the Netherlands from the south to uphold the interests of those Romanists who did not wish to tolerate Protestantism but hated the Spaniards. These foreigners represented only too well the latent divisions of the country--divisions which were skilfully taken advantage of by the Duke of Parma. After struggling in vain for a union of the whole seventeen provinces on the basis of complete religious toleration, William saw that his task was hopeless. Neither the majority of the Romanists nor the majority of the Protestants could understand toleration. Delegates of the Romanist provinces of Hainault, Douai, and Artois met at Arras (Jan. 5th, 1579) to form a league which had for its ultimate intention a reconciliation with Spain on the basis of the _Pacification of Ghent_, laying stress on the provision for the maintenance of the Roman Catholic religion. Thus challenged, the northern provinces of Holland, Zeeland, Utrecht, Guelderland, and Zutphen met at Utrecht (Jan. 29th, 1579), and formed a league to maintain themselves against all foreign Princes, including the King of Spain. These two leagues mark the definite separation of the Romanist South from the Protestant North, and the creation of a new Protestant State, the United Provinces. William did not sign the Treaty of Utrecht until May 3rd.

In 1581, Philip made a last attempt to overcome his indomitable antagonist. He published the Ban against him, denouncing him as a traitor and an enemy of the human race, and offering a reward of twenty-five thousand crowns and a patent of n.o.bility to anyone who should deliver him to the King dead or alive. William answered in his famous _Apology_, which gives an account of his whole career, and contains a scathing exposure of Philip's misdeeds. The _Apology_ was translated into several languages, and sent to all the Courts of Europe.

Brabant, Flanders, Utrecht, Guelderland, Holland, and Zeeland answered Philip by the celebrated Act of Abjuration (July 26th, 1581), in which they solemnly renounced allegiance to the King of Spain, and const.i.tuted themselves an independent republic.

The date of the abjuration may be taken as the beginning of the new era, the birth of another Protestant nation. Its young life had been consecrated in a baptism of blood and fire such as no other nation in Europe had to endure. Its Declaration of Independence did not procure immediate relief. Nearly thirty years of further struggle awaited it; and it was soon to mourn the loss of its heroic leader. The rewards promised by Philip II. were a spur to the zeal of Romanist fanatics. In 1582 (March 18th), Juan Jaureguy, a Biscayan, made a desperate attempt at a.s.sa.s.sination, which for the moment was thought to be successful. The pistol was so close to the Prince that his hair and beard were set on fire, and the ball entering under the right ear, pa.s.sed through the palate and out by the left jaw. Two years later (July 9th, 1584), William fell mortally wounded by Balthasar Gerard, whose heirs claimed the reward for a.s.sa.s.sination promised by Philip, and received part of it from the King. The Prince's last words were: "My G.o.d, have mercy on my soul and on these poor people."

The sixteenth century produced no n.o.bler character than that of William, Prince of Orange. His family were Lutherans, but they permitted the lad to be brought up in the Roman Catholic religion--the condition which Charles v. had imposed before he would consent to give effect to the will of Rene, Prince of Orange,[265] who, dying at the early age of twenty-six, had left his large possessions to his youthful cousin, William of Na.s.sau. In an intolerant age he stands forth as the one great leader who rose above the religious pa.s.sions of the time, and who strove all his life to secure freedom of conscience and right of public worship for men of all creeds.[266] He was a consistent liberal Roman Catholic down to the close of 1555. His letter (January 24th, 1566) to Margaret of Parma perhaps reveals the beginnings of a change. He called himself "a good Christian," not a "good Catholic." Before the end of that year he had said privately that he was ready to return to the faith of his childhood and subscribe the Augsburg Confession. During his exile in 1568 he had made a daily study of the Holy Scriptures, and, whatever the exact shade of his theological opinions, had become a deeply religious man, animated with the lofty idea that G.o.d had called him to do a great work for Him and for His persecuted people. His private letters, meant for no eyes but those of his wife or of his most familiar friends, are full of pa.s.sages expressing a quiet faith in G.o.d and in the leadings of His Providence.[267] During the last years of his life the teachings of Calvin had more and more taken hold on his intellect and sympathy, and he publicly declared himself a Calvinist in 1573 (October 23rd). A hatred of every form of oppression was his ruling pa.s.sion, and he himself has told us that it was when he learnt that the Kings of France and Spain had come to a secret understanding to extirpate heresy by fire and sword, that he made the silent resolve to drive "This vermin of Spaniards out of his country."[268]

The Protestant Netherlands might well believe themselves lost when he fell under the pistol of the a.s.sa.s.sin; but he left them a legacy in the persons of his confidential friend Johan van Oldenbarneveldt and of his son Maurice. Oldenbarneveldt's patient diplomatic genius completed the political work left unfinished by William; and Maurice,[269] a lad of seventeen at his father's death, was acknowledged only a few years afterwards as the greatest military leader in Europe. The older man in the politician's study, and the boy-general in the field, were able to keep the Spaniards at bay, until at length, in 1607 (October), a suspension of arms was agreed to. This resulted in a truce for twelve years (April 9th, 1609), which was afterwards prolonged indefinitely.

The Dutch had won their independence, and had become a strong Protestant power whose supremacy at sea was challenged only by England.

Notwithstanding the severity of the persecutions which they endured, the Protestants of the Netherlands organised themselves into churches, and as early as 1563 the delegates from the various churches met in a synod to settle the doctrine and discipline which was to bind them together.

This was not done without internal difficulties. The people of the Netherlands had received the Evangelical faith from various sources, and the converts tenaciously clung to the creed and ecclesiastical system with which they were first acquainted. The earliest Reformation preachers in the Low Countries were followers of Luther, and many of them had been trained at Wittenberg. Lutherans were numerous among the lesser n.o.bility and the more substantial burghers. Somewhat later the opinions of Zwingli also found their way into the Netherlands, and were adopted by many very sincere believers. The French-speaking provinces in the south had been evangelised for the most part by missioners trained under Calvin at Geneva, and they brought his theology with them.

Thus Luther, Zwingli, and Calvin had all attached followers in the Low Countries. The differences found expression, not so much in matters of doctrine as in preferences for different forms of Church government; and although they were almost overcome, they reappeared later in the contest which emerged in the beginning of the seventeenth century about the relation which ought to subsist between the civil and the ecclesiastical authorities. In the end, the teaching of Geneva displaced both Lutheranism and Zwinglianism, and the Reformed in the Netherlands became Calvinist in doctrine and discipline.

Accordingly, most of the churches were early organised on the principles of the churches in France, with a minister and a consistory of elders and deacons; and when delegates from the churches met to deliberate upon an organisation which would bind all together, the system which was adopted was the Presbyterian or Conciliar. The meeting was at Emden (1569), as it was too dangerous to a.s.semble within the jurisdiction of the Government of the Netherlands. It was resolved that the Church should be ruled by _consistories, cla.s.ses_, and _synods_. This Conciliar organisation, thus adopted at Emden in 1569, might not have met with unanimous support had not the Reformed been exposed to the full fury of Alva's persecution. The consistorial system of the Lutheran Church, and the position which Zwingli a.s.signed to the magistracy, are possible only when the civil government is favourably disposed towards the Church within the land which it rules; but Presbyterianism, as France, Scotland, and the Netherlands have proved, is the best suited for "a Church under the Cross." Nor need this be wondered at, for the Presbyterian or Conciliar is the revival of the government of the Church of the early centuries while still under the ban of the Roman Empire.[270]

A synod which met at Dordrecht (Dort) in 1572 revised, enlarged, and formally adopted the articles of this Emden synod or conference.

Two peculiarities of the Dutch organisation ought to be explained. The _consistory_ or kirk-session is the court which rules the individual congregation in Holland as in all other Presbyterian lands; but in the Dutch Church all Church members inhabiting a city are regarded as one congregation; the ministers are the pastors of the city, preaching in turn in all its buildings set apart for public worship, and the people are not considered to be specially attached to any one of the buildings, nor to belong to the flock of any one of the ministers; and therefore there is one consistory for the whole city. This peculiarity was also seen in the early centuries. Then it must be noticed that, owing to the political organisation of the United Provinces, it was difficult to arrange for a National Synod. The civil const.i.tution was a federation of States, in many respects independent of each other, who were bound to protect each other in war, to maintain a common army, and to contribute to a common military treasury. When William of Orange was elected Stadtholder for life, one of the laws which bound him was that he should not acknowledge any ecclesiastical a.s.sembly which had not the approval of the civil authorities of the province in which it proposed to meet.

This implied that each province was ent.i.tled to regulate its own ecclesiastical affairs. There could be no meeting of a National Synod unless all the United Provinces gave their approval. Hence the tendency was to prevent corporate and united action.

According to the articles of Emden, and the revised and enlarged edition approved at Dordrecht in 1572, it was agreed that office-bearers in the Church were to sign the _Confession of Faith_. This creed had been prepared by Guido de Bres (born at Mons in 1540) in 1561, and had been revised by several of his friends. It was based on the Confession of the French Church, and was originally written in French. It was approved by a series of Synods, and was translated into Dutch, German, and Latin.

It is known as the Belgic Confession. Its original t.i.tle was, _A Confession of Faith, generally and unanimously maintained by Believers dispersed throughout the Low Countries who desire to live according to the purity of the Holy Gospel of our Lord Jesus Christ._[271] The Church also adopted the _Heidelberg Catechism_[272] for the instruction of the young.

The long fight against Spain and the Inquisition had stimulated the energies of the Church and the people of the Netherlands, and their Universities and theological schools soon rivalled older seats of learning. The University of Leyden, a thank-offering for the wonderful deliverance of the town, was founded in 1575; Franecker, ten years later, in 1585; and there followed in rapid succession the Universities of Gronningen (1612), Utrecht (1636), and Harderwyk (1648). Dutch theologians and lawyers became famous during the seventeenth century for their learning and ac.u.men.

CHAPTER VI.

THE REFORMATION IN SCOTLAND.[273]

If civilisation means the art of living together in peace, Scotland was almost four hundred years behind the rest of Western Europe in the beginning of the sixteenth century.

The history of her kings is a tale of a.s.sa.s.sinations, long minorities, regencies scrambled and fought for by unscrupulous barons; and kingly authority, which had been growing in other countries, was on the verge of extinction in Scotland. Her Parliament or Estates of the Realm was a mere feudal a.s.sembly, with more than the usual uncertainty regarding who were ent.i.tled to be present; while its peculiar management by a Committee of the Estates made it a facile instrument in the hands of the faction who were for the moment in power, and robbed it of any stable influence on the country as a whole. The Church, wealthy so far as acreage was concerned, had become secularised to an extent unknown elsewhere, and its benefices served to provide for the younger sons of the great feudal families in a manner which recalls the days of Charles the Hammer.[274]

Yet the country had been prepared for the Reformation by the education of the people, especially of the middle cla.s.s, by constant intercourse between Scotland and France and the Low Countries, and by the sympathy which Scottish students had felt for the earlier movements towards Church reform in England and Bohemia; while the wealth and immorality of the Romish clergy, the poverty of the n.o.bility and landed gentry, and the changing political situation, combined to give an impetus to the efforts of those who longed for a Reformation.

More than one historian has remarked that the state of education in Scotland had always been considerably in advance of what might have been expected from its backward civilisation. This has been usually traced to the enduring influence of the old Celtic Church--a Church which had maintained its hold on the country for more than seven centuries, and which had always looked upon the education of the people as a religious duty. Old Celtic ecclesiastical rules declared that it was as important to teach boys and girls to read, as to dispense the sacraments, and to take part in _soul-friendship_ (confession). The Celtic monastery had always been an educational centre; and when Charles the Great established the High Schools which grew to be the older Universities of northern Europe, the Celtic monasteries furnished many of the teachers.

The very complete educational system of the old Church had been taken over into the Roman Church which supplanted it, under Queen Margaret and her sons. Hence it was that the Cathedral and Monastery Schools produced a number of scholars who were eager to enrich their stores of learning beyond what the mother-country could give them, and the Scotch wandering student was well known during the Middle Ages on the Continent of Europe. One Scottish bishop founded a Scots College in Paris for his countrymen; other bishops obtained from English kings safe-conducts for their students to reside at Oxford and Cambridge.

This scholastic intercourse brought Scotland in touch with the intellectual movements in Europe. Scottish students at Paris listened to the lectures of Peter Dubois and William of Ockham when they taught the theories contained in the _Defensor Pacis_ of Marsiglio of Padua, who had expounded that the Church is not the hierarchy, but the Christian people, and had denied both the temporal and spiritual supremacy of the Pope. The _Rotuli Scotiae_,[275] or collection of safe-conducts issued by English monarchs to inhabitants of the northern kingdom, show that a continuous stream of Scottish students went to the English Universities from 1357 to 1389. During the earlier years of this period--that is, up to 1364--the safe-conducts applied for and granted ent.i.tled the bearers to go to Oxford or Cambridge or any other place of learning in England; but from 1364 to 1379 Oxford seems to have been the only University frequented. During one of these years (1365) safe-conducts were given to no fewer than eighty-one Scottish students to study in Oxford. The period was that during which the influence of Wiclif was most powerful, when Oxford seethed with Lollardy; and the teachings of the great Reformer were thus brought into Scotland.

Lollardy seems to have made great progress. In 1405, Robert, Duke of Albany, was made Governor of Scotland, and Andrew Wyntoun in his Metrical Chronicle praises him for his fidelity to the Church:

"He wes a constant Catholike, All Lollard he hatyt and heretike."[276]

From this time down to the very dawn of the Reformation we find references to Lollardy in contemporary writers and in Acts of the Scots Parliament; and all the earlier histories of the Reformation movement in Scotland relate the story of the Lollards of Kyle and their interview with King James IV.[277]

The presence of Lollard opinions in Scotland must have attracted the attention of the leaders of the Hussites in Bohemia. In 1433 (July 23rd), Paul Craw or Crawar was seized, tried before the Inquisitorial court, condemned, and burnt as a heretic. He had brought letters from the Hussites of Prag, and acknowledged that he had been sent to interest the Scots in the Hussite movement--one of the many emissaries who were despatched in 1431 and 1432 by Procopius and John Rokycana into all European lands. He was found by the Inquisitor to be a man _in sacris literis et in allegatione Bibliae promptus et exercitatus_. Knox tells us that he was condemned for denying transubstantiation, auricular confession to the priests, and prayers to saints departed. We learn also from Knox that at his burning the executioner put a ball of bra.s.s in his mouth that the people might not hear his defence. His execution did not arrest the progress of Lollardy. The earlier poems of Sir David Lindsay contain Lollard opinions. By the time that these were published (1529-1530), Lutheran writings had found their way into Scotland, and may have influenced the writer; but the sentiments in the _Testament and Complaynt of the Papyngo_ are more Lollard than Lutheran.

The Romish Church in Scotland was comparatively wealthy, and the rude Scottish n.o.bles managed to place their younger sons in many a fat living, with the result that the manners of the clergy did little honour to their sacred calling. Satirists began to point the moral. John Row says:

"As for the more particulare means whereby many in Scotland got some knowledge of G.o.d's trueth, in the time of great darkness, there were some books sett out, such as Sir David Lindesay his poesie upon the _Four Monarchies_, wherein many other treatises are conteined, opening up the abuses among the Clergie at that tyme; Wedderburn's Psalms and _G.o.dlie Ballads_, changing many of the old Popish songs unto G.o.dlie purposes; a _Complaint_ given in by the halt, blinde and poore of England, aganis the prelats, preists, friers, and others such kirkmen, who prodigallie wasted all the t.i.thes and kirk liveings upon their unlawfull pleasures, so that they could get no sustentation nor releef as G.o.d had ordained. This was printed and came into Scotland. There were also some theatricall playes, comedies, and other notable histories acted in publict; for Sir David Lindesay his Satyre was acted in the Amphitheater of St. Johnestoun (Perth), before King James the V., and a great part of the n.o.bilitie and gentrie, fra morn to even, whilk made the people sensible of the darknes wherein they lay, of the wickednes of their kirkmen, and did let them see how G.o.d's Kirk should have bene otherwayes guyded nor it was; all of whilk did much good for that tyme."[278]

It may be doubted, however, whether the Scottish people felt the real sting in such satires until they began to be taught by preachers who had been to Wittenberg, or who had studied the writings of Luther and other Reformers, or who had learned from private perusal of the Scriptures what it was to be in earnest about pardon of sin and salvation of soul.

Some of the towns on the East Coast were centres of trade with the Continent, and Leith had once been an obscure member of the great Hanseatic League. Lutheran and other tracts were smuggled into Scotland from Campvere by way of Leith, Dundee, and Montrose. The authorities were on the alert, and tried to put an end to the practice. In 1525, Parliament forbade strangers bringing Lutheran books into Scotland on pain of imprisonment and forfeiture of their goods and ships;[279] and in the same year the Government were informed that "sundry strangers and others within the diocese of Aberdeen were possessed of Luther's books, and favoured his errors and false opinions." Two years later (1527), the Act was made to include those who a.s.sisted in spreading Lutheran views.

An agent of Wolsey informed the Cardinal that Scottish merchants were purchasing copies of Tyndale's New Testament in the Low Countries and sending them to Scotland.[280] The efforts of the Government do not seem to have been very successful. Another Act of Parliament in 1535 declared that none but the clergy were to be allowed to purchase heretical books; all others possessing such were required to give them up within forty days.[281] This legislation clearly shows the spread of Reformed writings among the people of Scotland.

The first Scottish martyr was Patrick Hamilton, a younger son of Sir Patrick Hamilton of Kincavel and Stanehouse. He had studied at Paris and Louvain. As he took his degree of M.A. in Paris in 1520, he had been there when the writings of Luther were being studied by all learned men, including the theological students of the Sorbonne (the theological faculty).[282] Hamilton must have been impressed by the principles of the German Reformer, and have made no secret of his views when he returned to Scotland; for in the beginning of 1527 he was a suspected heretic, and was ordered to be summoned and accused as such. He fled from Scotland, went to Wittenberg, was at the opening of Philip of Hesse's new Evangelical University of Marburg (May 30th, 1527), and drafted the theses for the first academic Disputation.[283] He felt constrained, however, to return to his native land to testify against the corruptions of the Roman Church, and was preaching in Scotland in the end of autumn 1527. The success attending his ministry excited the fears of the prelates. He was invited, or rather enticed, to St.

Andrews; allowed for nearly a month to preach and dispute in the University; and was then arrested and tried in the cathedral. The trial took place in the forenoon, and at mid-day he was hurried to the stake (Feb. 27th, 1528). The fire by carelessness rather than with intention was slow, and death came only after lingering hours of agony.

If the ecclesiastical authorities thought to stamp out the new faith by this martyrdom, they were soon to discover their mistake. Alexander Alane (Alesius), who had undertaken to convince Patrick Hamilton of his errors, had been himself converted. He was arrested and imprisoned, but escaped to the Continent. The following years witnessed a succession of martyrs--Henry Forrest (1533), David Stratton and Norman Gourlay (1534), Duncan Simpson, Forrester, Keillor, Beverage, Forret, Russell, and Kennedy (1539). The celebrated George Buchanan was imprisoned, but managed to escape.[284] The Scots Parliament and Privy Council a.s.sisted the Churchmen to extirpate the new faith in a series of enactments which themselves bear witness to its spread. In 1540, in a series of Acts (March 14th) it was declared that the Virgin Mary was "to be reverently worshipped, and prayers made to her" for the King's prosperity, for peace with all Christian princes, for the triumph of the "Faith Catholic," and that the people "may remain in the faith and conform to the statutes of Holy Kirk." Prayers were also ordered to be made to the saints. It was forbidden to argue against, or impugn, the papal authority under pain of death and confiscation of "goods movable and immovable." No one is to "cast down or otherwise treat irreverently or in any ways dishonour" the images of saints canonised by the Church.