x the national creed. The Confession of
Faith drawn up by the Assembly of Divines at Westminster, the Longer
and Shorter Catechism, and the Directory, were considered by every good
Presbyterian as the standards of orthodoxy; and it was hoped that the
legislature would recognise them as such, [769] This hope, however, was
in part disappointed. The Confession was read at length, amidst much
yawning, and adopted without alteration. But, when it was proposed that
the Catechisms and the Directory should be taken into consideration, the
ill humour of the audience broke forth into murmurs. For that love of
long sermons which was strong in the Scottish commonalty was not shared
by the Scottish aristocracy. The Parliament had already been listening
during three hours to dry theology, and was not inclined to hear any
thing more about original sin and election. The Duke of Hamilton said
that the Estates had already done all that was essential. They had given
their sanction to a digest of the great principles of Christianity.
The rest might well be left to the Church. The weary majority eagerly
assented, in spite of the muttering of some zealous Presbyterian
ministers who had been admitted to hear the debate, and who could
sometimes hardly restrain themselves from taking part in it, [770]

The memorable law which fixed the ecclesiastical constitution of
Scotland was brought in by the Earl of Sutherland. By this law the
synodical polity was reestablished. The rule of the Church was entrusted
to the sixty ejected ministers who had just been restored, and to such
other persons, whether ministers or elders, as the Sixty should think
fit to admit to a participation of power. The Sixty and their nominees
were authorised to visit all the parishes in the kingdom, and to turn
out all ministers who were deficient in abilities, scandalous in morals,
or unsound in faith. Those parishes which had, during the interregnum,
been deserted by their pastors, or, in plain words, those parishes of
which the pastors had been rabbled, were declared vacant, [771]

To the clause which reestablished synodical government no serious
opposition appears to have been made. But three days were spent in
discussing the question whether the Sovereign should have power to
convoke and to dissolve ecclesiastical assemblies; and the point was
at last left in dangerous ambiguity. Some other clauses were long and
vehemently debated. It was said that the immense power give