Preachers were planted in the larger town, some of which had already secured their services; Knox took Edinburgh.  “Superintendents,”—­by no means bishops—­were appointed, an order which soon ceased to exist in the Kirk:  their duties were to wander about in their provinces, superintending and preaching.  By request of the Convention (which was crowded by persons not used to attend), some preachers drew up, in four days, a Confession of Faith, on the lines of Calvin’s rule at Geneva:  this was approved and passed on August 17.  The makers of the document profess their readiness to satisfy any critic of any point “from the mouth of God” (out of the Bible), but the pace was so good that either no criticism was offered or it was very rapidly “satisfied.”  On August 24 four acts were passed in which the authority of “The Bishop of Rome” was repudiated.  All previous legislation, not consistent with the new Confession, was rescinded.  Against celebrants and attendants of the Mass were threatened (1) confiscation and corporal punishment; (2) exile; and (3) for the third offence, Death.  The death sentence is not known to have been carried out in more than one or two cases. (Prof.  Hume-Brown writes that “the penalties attached to the breach of these enactments” (namely, the abjuration of Papal jurisdiction, the condemnation of all practices and doctrines contrary to the new creed, and of the celebration of Mass in Scotland) “were those approved and sanctioned by the example of every country in Christendom.”  But not, surely, for the same offences, such as “the saying or hearing of Mass"?—­’ History of Scotland,’ ii. 71, 72:  1902.) Suits in ecclesiastical were removed into secular courts (August 29).

In the Confession the theology was that of Calvin.  Civil rulers were admitted to be of divine institution, their duty is to “suppress idolatry,” and they are not to be resisted “when doing that which pertains to their charge.”  But a Catholic ruler, like Mary, or a tolerant ruler, as James VI. would fain have been, apparently may be resisted for his tolerance.  Resisted James was, as we shall see, whenever he attempted to be lenient to Catholics.

The Book of Discipline, by Knox and other preachers, never was ratified by the Estates, as the Confession of Faith had been.  It made admirable provisions for the payment of preachers and teachers, for the Universities, and for the poor; but somebody, probably Lethington, spoke of the proposals as “devout imaginations.”  The Book of Discipline approved of what was later accepted by the General Assembly, The Book of Common Order in Public Worship.  This book was not a stereotyped Liturgy, but it was a kind of guide to the ministers in public prayers:  the minister may repeat the prayers, or “say something like in effect.”  On the whole, he prayed “as the Spirit moved him,” and he really seems to have been regarded as inspired; his prayers were frequently political addresses.  To silence these the infatuated policy of Charles I. thrust the Laudian Liturgy on the nation.