A Parish Church, 1614

What was it like to be present in a church at this time.  The late Hugh Davidson in his `Lanark, A Series of Papers,` took the Church of St Kentigerns, Lanark in 1614 as a typical example.  This was at the time of William Livingstone`s encumbancy as minister.

With black clothes and a gown, sartorial requirement as laid down by King James, he ascended the steps of the pulpit to address his flock.  A two hour deliverance was not unusual, but in case of any worshipper falling asleep during the sermon, the Session Clerk, armed with a red staff, was swift to `wauken sleepers , and to remove greetin bairns firth of the Kirk.`

The congregation wore their hats during the time of the sermon, but were compelled to remove them during prayer.  Sitting or kneeling during prayer, or even standing was permissable athough the Episcopalians generally got to their feet.

During this period and for sometime afterwards, ministers refrained from reading sermons and Livingstone was no exception.  His sermon was laced with evangelical sentiment delivered in homely style.

Applause was not uncommon during and after the oration.

Presbytery

Discipline was severely upheld.  As well as church matters, the Presbytery was responsible for the upkeeping of the well being of the community.

Each week, in the case of the Lanark church, St Kentigerns, the minister and the elders would enquire into the state of the congregation, and the faults of its members, "to take the beams

at the same time out of their own eyes, as well as to look for motes in the eyes of the members of the church."

Non-attendance at church services, breaking the Sabbath rules by the playing of foot balle, dancing, etc., these innocent pastimes were dealt with as much severity as sins of the flesh. The more serious cases would be passed to the Presbytery for that body`s deliberation.

Even a minister of the church, Thomas Ballantyne was severely censured for "travailling and going abroad upone the Saturdayes.....to mend that fault and to be faithfull and diligent in his ministrie."

The Reformed Church tried to encourage the use of cemeteries as advocated by William Birnie in his published book of 1606, `The Blame of Kirk Burial`, but the practice lingered for a long time after the Reformation.

The flooring of these small churches were usually without flagstones, the underfoot conditions merely being trodden earth.  This made it easier for the clandestine burials that took place under cover of darkness unbeknown to the church officials.

Despite the pleas of the clergy, the bereaved relatives preferred to inter their loved ones within the confines of the building.  All persons who were suspected of practising this found themselves up before the Presbytery to face the wrath of the ministers present.

For example, James Baillie of Lamington was summoned on 10th December, 1629 to answer the charge, `..in breakin up the kirk door of Lamington and burying his chyld....`   For his pains, Baillie was to `..make his public repentance in sack cloth ane sabbath day , and to pay a fine in penalty.`

The sackcloth appearances at the church door was a regular punishment as well as going down on one`s knees before the assembled congregation to ask its forgiveness.   Whether an exhumation ever took place after these unlawful burials is unclear.

The power and influence of the Presbytery were such that the highest to the lowest within its jurisdiction were dealt with equally.

The Presbytery in enforcing its deliberations would call upon the local `Baillies` to act on its behalf.  An instance was recorded in the Register for March 15 1638 when an affray took place in Lanark with some ministers being injured in the process.  The Presbytery sent for the Baillies with the following request. ` and desires them to take some course for punishing such persons as had latelie injured some of our brethern that tumult which fell out in thair toune. `This took the form of an ultimatum aas they went on, `...otherwayes that we waid no more seem to to countenance that wrong in keepin Prebyteries within thair toune.`

As it turned out, the affray in question was the result of the lethargy or pure reluctance on the part of some of the Lanark clergy in appending their signatures to the National Covenant. 

The moderator of the Presbytery, Mr Lindsay of Carluke steadfastly refused to sign, and for this he was ejected from his charge by infuriated parishioners.  When the Presbytery met in Lanark, a crowd of angry women noisily demonstrated against the `prelatic` ministers and in the ensuing jostling, some of the reverend gentlemen were roughly handled.

It could be argued that some of these persons may have had some worldly thoughts in their reluctance in opposing the King.  James Vl had restored the tiend to the Church in 1617, and the minimum stipend had been fixed at 500 merks per annum with Charles l increasing it to 800 merks.

This salary was three to four times that which was paid to the rector of the grammar school.   Small wonder the hesitancy on their part in appending their names to the Covenant.

Within two years, the Presbytery embraced Presbyterianism totally and were in complete accord with the local populace.  This turnaround was admirably influenced by William Livingstone, the local minister.

The activities of the Presbytery were wide and varied.  As well as the overseeing of the parishes within its area, the members had to deliberate and pronounce on such topics among others as witchcraft, extra-marital affairs, and slanderous accusations.

Appeals for funds or observance of fasts for deserving causes were often received.  On the 21st July, 1625, the Presbytery received a letter from the Bishop in which he appealed for a general period of fast during the "vehement plague in Ingland, efpecially into the city of London, the grit deluge an inundation of Raine."

Another, closer to home this time was recorded,  "27thOct.....The qlk day ane letter ressavit fra the Bischope for ane contributioun to be collectit for the releass of some folks of Queinsfarie and Kingorne, deteinit  under slaverie by the Turks at Salie, whair for ordaines the brethrein to use diligence, and mak intimatioun thairof to thair parochiners the first sabbothe day."  Obviously a response to a ransom being demanded for their release.

Non-attendance of the Presbytery meetings by the ministers was severely frowned upon.  Any absentee without reasonable excuse could expect a monetary fine for his non-appearance.