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to them which for abundance of riches, and wealthy state, thought they might do what they listed. And doubtless he spared no kind of people, but was indifferent to all men, as well rich as poor, to the great shame of no small number of men now-a- days."!

In 1552, Hooper was offered a second diocese, that of Worcester. Here his reforming policies met with strong opposition from the clergy. Two of his canons actually denounced his fifty articles for the reform of the clergy, as illegal.

On the death of Edward VI, Hooper opposed the plan to put Jane Grey on the throne. However, despite his support for Mary as the rightful ruler. Hooper was arrested and imprisoned in the Fleet. This time he had declined to flee because he believed that he was 'called to this place and vocation' and was 'throughly persuded to tarry, and to live and die with my sheep'. Hooper was brought before Mary's appointed commission in January 1555. The commission, which was composed of the bishops of Winchester, London, Durham, Llandaff and

1 'ibid' Vol VI p 644 2 'ibid' Vol VI p 645

Chichester, found him guilty of heresy, the main charge being that of his Eucharistie opinions. Hooper refused to recant, he was therefore excommunicated, degraded, and handed over to the secular powers.

John Hooper was burnt at Worcester on the 9th February 1554. Foxe records that it took his executioners three attempts to light the fire, and that even then it was so badly done that it took Hooper over three quarters of an hour to die.

William Turner returned to England on the accession of Elizabeth I, and took out a suit against Goodman. The decision went in his favour, and in June 1550 the

deanery was restored to him by royal order. Turner 1 continued to expound his radical ideas, opposing all

ceremonial observance and challenging episcopal authority. In 1564, his bishop complained of him and he was suspended for non-conformity. After this he took up residence in London, where he remained until his death in July 1568.

Despite their puritanical tendencies the works of Turner and Hooper bear little similarity towards each other. Both Turner's works 'The Huntyng and Fyndyng out

-s

William Turner - The Huntyng and Fyndying out of the Romish Fox Basyl (really S. Mierdman, Atnwerp) 1543.

William Turner - The rescuynge ofthe Romish Fox Hanse Hitprik (really L. Mylius bonn) 1545

John Hooper - A Declaration of Christ and his Office * Zurych 1547

John Hooper - A Declaration of the Ten Commandments C. Froschaure Zurich 1548

John Hooper - An Answere unto my Lord of Winchesters book Zurych A.Fries 1547

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of the Romish Fox'!, and 'The rescuyng of the Romish Fox'^ are polemical works aimed at highlighting Roman survival within the Church of England. In complete contrast Hooper's works 'A Declaration of Christ and

his Offyce'^ , 'A Declaration of the Ten Commandments'^ ^ and 'An answer unto my Lord of Winchesters book' ^ are

well argued theological works. Additionally, Turner seems to have been more concerned with the outward manifestations of worship, whereas Hooper's main purpose in writing was to teach his readers how best to live the Christian life.

Hooper's main contribution to English reformation thought lay within his highly developed sense of Christology, and he was the only early English

reformer who accorded to Christ the three offices of prophet, King and mediator. Furthermore, Hooper's work laid the basis of a form of Protestantism, which was later to develop into puritanism, with its rejection of church ceremonies and outward manifestations of faith, in favour of a pure and spiritual Christian life.

England was not alone in deriving much of her early Protestant literature from the European printing press, as Scotlands earliest reformers also sought refuge abroad. The best known of these, Patrick Hamilton was destined to become Scotland's first Protestant martyr in 1528.

Born of a noble family, Hamilton was the youngest son of Sir Patrick Hamilton of Kincavel, Linlithgowshire. In 1517, he was made titular abbot of the Abbey of F e m e , leaving Scotland in the same year to study first in Paris, and then perhaps later at Louvain. He must have returned to Scotland before the Summer of 1523, as he was incorporated into St. Andrews University on 9 June 1523. Hamilton was probably a member of St. Leonards College, studying under the tutelage of John Major, whose pupils were inclined towards the new learnings. In 1526 Patrick Hamilton began to show his Protestant sympathies, despite the 1525 act of parliament forbidding the importation of books containing the Lutheran errors. The following year

Patrick Hamilton was forced to flee to Wittenberg, along with his fellow reformers Gilbert Wynram and John Hamilton, after a commission of enquiry set up by archbishop Beaton confirmed Hamiltons Lutheran sympathies.

After spending a mere six months abroad, during which time he wrote his 'Common Places'!, Patrick Hamilton returned to his native land, in order to preach the reformed faith amongst his brethren. This he did with apparent success, for in January 1528 Beaton invited him to attend a conference in St. Andrews. After several meetings Beaton permitted Hamilton to move and preach freely within the University,

However, his unexpected freedom was short lived, for within a month he had been summoned to appear before the Archbishop to answer to thirteen charges of heresy, Hamilton was judged to be a heretic on 29th February 1528, and on the same day was handed over to the secular arm, and duly executed, before any could intervene to save him. An early description of

Patrick Hamilton - Dyvers and fruitful gatheringes of Scripture - translated John Frith Antwerp 1532

Hamilton's death is to be found in John Johnson's Comfortable Exhortation of 1535.

Patrick Hamilton's only work is remarkable for its concise expression of the Lutheran faith, and its exposition of the Christian virtues. Setting forward as it does not only a exposition of the doctrine of justification by faith and the relationship between the law, the gospel and grace, but also the biblical teaching in relation to hope, charity and works. Despite, his short life, and the fact that he only managed to write one work before his death, Hamilton was to become an important figure in the Reformation. Protestants in both Scotland and England focused upon him as a true example of the Christian life^ whilst his ’Common Places' were translated into English by Frith and widely distributed amongst sympathisers in both countries. The simple style of the work, and Hamilton's constant use of the scriptures, made this an ideal tract by which the ordinary people could come to a greater understanding of the new religion.

John Johnston 'A comfortable exhortation of our moste holy Christen faith unto the Christen Bretherne in Scotland - J. Hoochstraten Antwerp 1535 .

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Of his fellow reformers Johnson and Gau, little is known. Johnson may have been a student at St. Andrews at the same time as Hamilton, and his vivid account of the martyrs death may well be that of an eye witness^. Gau too had been a student at the University, although somewhat earlier than either Hamilton or Johnson since he gained his M.A. from St. Andrews in 1511. Gau chose to translate Christian Pedersons work into his native tongue, thus largely excluding it from the English market.2

In conclusion, the reformers who were forced to flee abroad were as varied in background and experience as were the numerous works which they published during their years of exile. Some like John Frith were particularly: productive during this time^ whilst others, like Patrick Hamilton still managed to make an

The subject is dealt with; in great detail by