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.[1]
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.[2]
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 given to the Sixty was incompatible with the fundamental principle of the polity which the Estates were about to set up. That principle was that all presbyters were equal, and that there ought to be no order of ministers of religion superior to the order of presbyters. What did it matter whether the Sixty were called prelates or not, if they were to lord it with more than prelatical authority over God's heritage? To the argument that the proposed arrangement was, in the very peculiar circumstances of the Church, the most convenient that could be made, the objectors replied that such reasoning might suit the mouth of an Erastian, but that all orthodox
