But the new sovereigns must understand the situation. When the acceptance of William and Mary converted, without any further change, the Convention into a Parliament, the Estates set themselves to solving the religious problem. They rescinded the act of Charles II asserting "his majestie's supremacy over all persons and in all causes ecclesiastical" as "inconsistent with the establishment of Church government now desired." They restored the presbyterian clergy to their churches and manses. They approved the Westminster Confession of Faith--the sole product of those efforts towards a covenanted uniformity which had led the Church into somewhat devious paths--and they established Church government "by Kirk Sessions, Presbyteries, Provincial Synods, and General Assemblies." The more rigid presbyterians were disappointed. It was not so emphatic a settlement as they desired. Independent as the Establishment was, it seemed Erastian to men whose only associations with the functions of government had been connected with Grierson of Lagg and Bloody Mackenzie. King William insisted upon the extension of a toleration to Episcopalian Dissenters in Scotland which, as the Church more than once complained, was lacking in the treatment of Presbyterian Dissenters in England. The Revolution Settlement, therefore, was not accepted by the whole of the popular party, and the Jacobites were reinforced by ousted episcopalians on the one hand, and presbyterian malcontents on the other. But the compromise of 1690 satisfied the majority of the nation. The credit of the arrangement belongs neither to the Parliament nor to the king, but to the wise statesman who presided over the University of Edinburgh. The English Revolution of 1689 was in its origin religious, but it early assumed the aspect of a purely civil movement. The Revolution in Scotland suggests to-day only the Church Settlement, and the course it took was decided by William Carstares.