In 1492 Glasgow was raised to the dignity of a metropolitan see by a bull of pope Innocent VIII., 'and the bishops of Dunkeld. Dunblane, Galloway, and Argyle were made suffragans to its archbishop, an arrangement which was soon afterward altered to some extent—Dmmkehd and Dunblane being re-annexed to St. Andrews, and Glasgow having for its suffragan sees those of Galloway. Argyle, and the Isles. This last arrangement continued until the reformation; and afterward, during the establishment of Episcopaey—the two Scottish archbishops occupying toward each other precisely the same position as the archbishops of Canterbury and York, and being sometimes involved in the same unseemly broils, in regard to jurisdiction and precedence, which long existed between the English metropolitans.
scoland shared in all the errors of belief and superstitious practices in worship to which the rest of Christendom was subjected, and the ignorance and immoral ity of the cicrry were far worse than they were in England, or perhaps anywhere in Europe, except in the Scandinavian ,churches. The desire for reformation which led to the proceeuings of Huss and Wickliffe, produced similar effects in the Scottish king dom. As eerie as the veer 1406 or 1407, James Resby, an English priest, and a disci ple of Wickliffe, was burned at Perth; and in 1433 Paul Crawar, a German Hussite, was burned at St.. Andrews. The opinions of Wickliffe continued to be privately taught, particularly in the s.w. counties, where his followers were known by the name of the Loihirds of Kyle. In the following century, the intercourse with the continent was frequent and close, and the effects of Luther's preaching and writings were soon felt in Scotland. In the year 1525 the importation of Lutheran books, and the propagation of the reformers' tenets, were forbidden by an act of the Scottish parliament; and in February, 1528, Patrick Hamilton, abbot of Ferne, was burned at St. Andrews for teaching and publishing Lutheran doctrines. The piety of Hamilton, and the patience with which he bore his sufferings, induced others to follow his teaching and example. Several persons, both ecclesiastical and laymen, were sub sequently burned, and many inure fled to England and the continent.
The persecution, though encouraged or permitted by the bishops, was disapproved of by some' ecclesiastics of learning and influence, who were desirous of effecting a reform in the church without breaking off from communion with the hierarchy. The
efforts of this school were unsuccessful, and the Scottish nation was gradually divided into two parties—one of which, headed by the bishops, and supported by the state, was determined to resist all change; and the other, composed of a considerable number of the clergy both regular and secular, of the gentry, and of the burgesses of the large towns, was disposed to carry its reforming principles far beyond what had been done by Luther and and Melanchthon. These two parties came into deadly conflict in 1546. On Feb. 28 in that year George Wishart, the most eloquent of the preachers, was condemned to death by an ecclesiastical court—at which cardinal Beaton, arch bishop of St. Andrews, presided—and was burned. On May 28 following, the cardi nal was murdered by Norman Leslie and other adherents of the reforming party. The struggle continued during the regency of the earl of Arran and that of Mary of Lorraine, the mother of Mary, the young queen of Scots.
In the year 1550 the reformers became strong enough to set the regent at defiance. Various circumstances encouraged them to demand freedom for their opinions, particularly the death of Mary of England and the accession of Elizabeth. They were further ani mated at this time by the return from Geneva of their chief preacher. John Knox. The conflict was to be decided by other than spiritual weapons. The regent and the reformed, now known by the name of the Congregation, met in open warfare. The con test was carried on for a twelvemonth, and ended in the triumph of the Congregation. A parliament met at Edinburgh on 1, 1560. The reforming party had the com plete ascendency, and succeeded in passing several acts, by which thejurisdiction of the pope was abolished, the mass was proscribed, and a confession of faith, drawn up by Knox and his associates, was ratified, the spiritual lords making a faint resistance.
The new confession of faith adhered, in all essential articles of belief, to the ancient creeds of the church. In regard to the sacraments it differed entirely from the recent corrupt teaching of the western church; but its language, on the whole, was moderate and conciliatory. In reference to ceremonies and the details of church polity, it declared that such things were temporary in their nature, and not appointed for all times and places. and that they ought to be altered when they fostered superstition and ceased to be conducive to edification.