THE NEW SCHAFF-HERZOG
tion, " infected as many as it blew upon." The martyrdom of George Wishart (q.v.) was terribly avenged by the murder of Cardinal Beaton (q.v.). The assassination caused a certain reaction in favor of Rome, for the cardinal had been an ardent patriot. The Romanist party sought help from France, and the Protestants sought help from England. The assassins of the cardinal and many who had no sympathy with the assassination were driven to take refuge in the castle of St. Andrews, which, after a protracted siege, surrendered to the attacks of the Royal army and of a French fleet. The defenders were carried to France, among them being John Knox (q.v.), who for nineteen months toiled as a galley slave. After his release, on the intercession of King Edward VI., Knox became one of the king's chaplains and took part in the preparation of the English Prayer Book of 1 552. The accession of Queen Mary to the throne of Scotland drove him to the continent where, amid other vicissitudes, he ministered at Geneva and at Frankfort. During his absence the Reformation continued to make progress, but his return to Scotland in 1559 gave new life to the movement and insured its triumph. The year 1560 witnessed the consolidation, national recognition, and establishment of the Reformed Church. The first general assembly was held and the Scotch Confession of Faith (q.v.) and the First Book of Discipline were issued. The government of the church was vested in superintendents, ministers, doctors, elders, and deacons. The Lord's Supper was to be celebrated four times a year. In towns there was to be daily service. Marriages were to be performed " in open face and public audience of the Kirk." The Book of Common Order, often called "John Knox's Liturgy," originally prepared by the English congregation at Geneva and for its own use, was recommended in 1564 and was generally, though not exclusively, used in public worship for eighty years. The Reformation in Scotland took a form different from that of the Reformation in England, partly because in England the monarch and the bishops were in favor of the Reformation, while in Scotland they were against it. It was by presbyters that the change was effected, and the government of the church naturally became Presbyterian. The Reformers did not look upon themselves as setting up a" new church." Their aim was to purify the temple, to strengthen it by clearing away excrescences and corruptions. Much attention was paid by the Reformers to education, and a system was introduced which, though altered toward the close of last century, must ever be remembered with gratitude.
The organization of the reformed church as it now exists in Scotland was not achieved without a weary and protracted conflict. Sometimes presby-
tery, sometimes episcopacy, in difres y- f ereT1f. f ormS; occupied the field ; some- Dominant. times tney existed together. The
National Covenant, signed in Greyfriars Churchyard, Edinburgh, in 1638, and the Solemn League and Covenant, signed at St. Margaret's, Westminster, in 1643, left a deep impress on the national life (see Covenanters, §§ 3-4); and the names of those who, either on the field of battle
or by execution, sealed their convictions with their blood, are, especially in the southern counties of Scotland, held to this hour in peculiar veneration and affection. The general assembly of 1638, which met in the cathedral of Glasgow, deposed or suspended all the bishops. The Westminster Assembly (q.v.) issued the Confession of Faith (see Westminster Standards), which for ten years was accepted from John o' Groats to Land's End, and still remains the official standard of the Scottish church and of the churches which have sprung from her. The strife was practically ended by the revolution of 1688, when presbytery was finally ratified, though the Covenants were set aside. The king's message which was read to the general assembly of 1690, contained the significant counsel " We expect that your management shall be such as we shall have no reason to repent of what we have done. We never could be of the mind that violence was suited to the advancing of true religion, nor do we intend that our authority shall ever be a tool to the irregular passions of any party. Moderation is what religion requires, neighboring Churches expect from, and we recommend to, you." It is in accordance with this counsel that the Church of Scotland has, with occasional unhappy exceptions, endeavored to act.
A source of trouble was in 1712 introduced by the
revival of lay patronage. This was the main cause
of the formation of the Associate Presbytery in
1733, its chief leader being Ebenezer Erskine
(q.v.), and of the Relief Synod in 1752,
4. Lay j^s chief leader being Thomas Gilles-
^andThcf6 pie (l-v-')- This cause had also much njj. to do with the division of the church
ruption." m^° the two great parties of Moderates and Evangelicals. Among the leaders of the Moderates were Principal William Robertson the historian, Principal George Campbell (q.v.), Hugh Blair (q.v.), and Principal George Hill, whose Lectures in Divinity (3 vols., Edinburgh, 1821, 5th ed., 1850) formed for several generations the accepted code of sound doctrine. Among the leaders of the Evangelicals were John Erksine (q.v.), Sir Henry Moncreiff-Wellwoad of St. Cuthbert's, Andrew Thomson (q.v.) of St. George's, Edinburgh; and, greatest of all, Thomas Chalmers (q.v.). By some strange misunderstanding, Moderates and Evangelicals concurred in the deposition of John McLeod Campbell (q.v.) for teaching the doctrine of " universal atonement and pardon through the death of Christ"; and of Edward Irving (q.v.) for teaching the " sinfulness of Christ's human nature." But concurring in doctrinal matters, the Moderates and Evangelicals became in ecclesiastical matters more irreconcilable. The occasional forcing into parishes of nominees of patrons against the declared wish and vehement protests of the parishioners embittered the controversy and hastened on the "disruption." A "Ten Years' Conflict" ended in May, 1843, by the withdrawal of 451 ministers who, under the moderatorship of Dr. Chalmers, constituted the Free Church of Scotland (see below, 3).
On those who remained was imposed the task of supplying the places left vacant, and when the