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 Bibliæ 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 brass 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 nobles 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: