SPECTATOR'S LIBRARY.

ECCLESIASTICAL ARCHMOLOGY,

Selections from the Records of the Kirk Session, Presbytery, and Synod of Aberdeen.

Pounce, Printed/or the koaldinq Club. Eastern Europe and the Emperor Nicholas. By the Author of" Revelations of Rus-

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SPALDING CLUB SELECTIONS FROM THE ECCLIie SIASTICAL RECORDS OF ABERDEEN.

BESIDES the antiquarian interest which this volume possesses, and the pictures of ancient life and manners it fiirnishea in common with its predecessors, the Selections from the Records of the Kirk Session, Presbytery, and Synod of Aberdeen, have an historical value from the light they throw upon the practical working of ecclesiastical institutions in Scotland, from the time of the Reformation to the downfal of the Stuarts, but more especially till the revolt against the innovations of Charles. That separation of Episcopacy and Presbyterianism which is so easily made upon papers either of law or history was evidently in peas. tice another affair. When public opinion was indifferent or well-in- clined, or when the regal power was dominant, a Bishop could easily be superinduced upon the clergy of the place without much disturbance of the forms of Presbyterianism, or changing its spirit a jot. He was "vox et preterea nihil." There was just the same bold pretension to being the only true church of Christ, the same inquisitorial spirit into the private life of the citizens, the same intolerant interference with private conduct, a feeling equally sour and sanctimonious in regard to all lighter amusements, and what they called Sabbath- breaking, with an equally careful provision of means to gratify prying malevolence or malignant curiosity. The Kirk Session with a Bishop over it, and even an "Archbishop of Sainctandrous" at still loftier eleva- tion, had a nose as keen for "Papistrie," was equally indefatigable on the scent, and quite as determined in pulling down the game, as any pure Presbyterians could be. Besides this picture of Prelatical and Presby- terian intermixture, seemingly borne without much grudging, the volume leads to larger inferences, and confirms Hume's often-attacked opinion of the unsettled state of what is called the constitution in ancient times, when such was the varying practice with varying circumstances that opposite principles may be easily deduced from equally well-supported facts. These Selections will also show the importance of qualifying con- clusions drawn from written laws or dogmatic enunciation, by a re. ference, if possible, to the actual practice and its living spirit : they may induce the opinion that many historians are too apt to depict the past with the optics of the present, and finding something now settled and re- gulated, to deem that it was just the same in former times, because it bore the same name. This must be had in mind in reading the follow- ing description of the three bodies whose records are exhibited ; which is taken from a "Short Account of Scotland," written by the Reverend Thomas Morer, chaplain to a Scotch regiment. It was published at London in 1715, after his death ; but the information seems to have been gathered at a considerably earlier period: it is possible that Mr. Morer confounds nominal Episcopacy with real Presbyterianism; though his account is supported by the records before us. The Selections in the volume consist, first, of extracts from the records of the Kitk Session, "where the minister as president, and a compe- tent number of laymen, or elders, sat as a parochial court to take cognizance of lesser scandals." This Session was countenanced by the presence of a civil magistrate, [in his personal capacity, or as elder ?] to enforce the acts, "awe sawcy offenders," and perhaps with a view to what Mr. Morer states was its effect, to take off odium from the Church. The Presbytery was a court formed of the minis- ters of a district ; who "handled weightier matters, considered and punished greater scandals, and sometimes capital crimes, yet only as offences injurious to the honour and safety of the Church, not to exempt them from the secular judges." The Synod was an assembly of Presbyteries, presided over by the Bishop of the district. It sat twice a year ; inquired into the doings of the particular Presby- teries; and would seem to have investigated and determined such differ- ences as arose between them, and to have dealt with weightier questions, or rather with greater persons than the inferior courts. In case of dis- satisfaction with the decision, there was an appeal to the Metropolitan, the General Assembly, or the King.

The curious extracts from the records of these three bodies extend from about the middle of the sixteenth century (1562) till a few years before the Revolution (1681). The Kirk Session extracts are by far the most amusing, as dealing with cases of lesser scandal or lesser persons, and therefore famishing a fuller picture of daily life, coarser but more pic- turesque: but they only come down to the year before the Restoration (1659). The Presbytery ranks next in popular interest, though its time is brief (1598-1610). The Synod is also brief in point of tune, (1651-1681,) and with little general interest as regards manners, though ecclesiastically of consequence as the cases continually refer to discipline, and disputes respecting presentations, et cetera: it also seems to be more genuine in its Episcopacy. The pictures by which we can realize manners, opinions, and life in Aberdeen, during the sixteenth and seventeenth certuries, must be sought for in the records of the Eccle- siastical Police Court, the Kirk Session.

The topics that tribunal handled were very various ; but first and fore- most stood the observation of the Sabbath, and filling the ohurches. They mapped out the town into districts under "quarter maisteris"; the "bail- leis" perambulated the town with the elders and these quartermasters, to

ale that the people resort to the kirk for heiring of the sermons, both oefoir and efter noone; and to delaitt and nott the absentia, that they may be processit," &c. They placed " oaptours and visitours" to note " the names of these that passis out of the tonne fra the sermones on the &both." They stationed a man at the ferry with a similar object ; and punished as well the most innocent enjoyment as the grossest or most secular occupation. In May 1656, an unlucky tailor's "servand" is cited, "beeing found sleeping at the Loche side one the Lord's day in time of ser- mon"; in July 1651, intimation was made from the pulpits of the borough, "that no inhabitant within the semen, of quhat sumewer qua- litie, walk about the fields, or repair in companies to the Casten Hill, on the Lord's day efter sermon"; and in 1658, an unlucky fellow was hand- led in this fashion.

" Compearit Thomas Gray, and confest that one Sunday in the morning, he went to Culler to visit a friend, and stayed their all night. The Sessionne warnit him, (mud (iota, to the next day; and appointed Patrick Gray, his master, to be cited to the next day, to give furder infornuttiame in the matter. [Sharply re- buked before the pulpit.] "

If what may be called the more theoretical matter of sermons and service was thus closely looked after, equal attention was paid to morality and conduct. Drunkenness, tippling in ale-houses, night-walking, play- ing at cards, slander, swearing, were all inquired after and into, as well as what may be termed deportment, or, in the words of our Catechism, ordering "myself lowly and reverently to all my betters." Thus a cer- tain James Davidson seems to have been punished for railing, in a man- ner quite disproportioned to his offence as it stands in the record.

"10th November 1639.

" This day, James Dauidson, servant to Alexander Gordoun, wobster, being donvict be the depositiones of sindrie famous witness, admitted, swome, and examined, for spelling some injurious disdainful' words aganes Doctour Willeam Guild, and saying, Dirt in Doctor Guildes teith, wes thairfoir ordanit to be putt in the jogges the morrow, and thairefter to be quheipet at the staik in the cor- rection's hoes."

Unchastity of any kind was severely punished by fine, penance both in the church and the market-place, carting through the town, ducking, banishment, and church censures. This, and several other offences handled by the Session, might indeed be very proper subjects of ecclesi- astical censure, if that censure offered the slightest chance of reformation or repentance ; but it evidently slid not. What lessons in modesty or self-respect could be taught a person by being exposed upon a form or on a pillar in the face of a congregation, or placed at the church-door as the people passed in, or talked at before the pulpit, or hardened and aggravated by any other mode that ecclesiastical ingenuity could invent? After the religionists had exercised these practices for a century, only regretting that they could not punish by death, they write as follows.

"10th Jidij 1654.

" The said day, the sessionne, oonsiddering howe hughlie God is provocked by the frequent committing of the abhorrable sin of fornicationne in this place, qnhich is come to so great a height throw the lousenes of tyme, that it cannot but pre- sage some great judgment in this citie; and, findeing thameselffes bounde in duetie, by all meanes possible, to prevent the semen so far as they can, they bane, therfor, inacted, and heirby inactes, that quhatsumewir person or personnes, man or womane, within this &t, ie salt be founde guiltie of the forsaid sine of fornica- tiOUn, vpon the notarietie of the fact, either be confessione or otherwayes, salt be sumarlie excommunicat with excommunicatione the lessor, vpon the next Lordis day, after the thing° is maid evident, without any proces: provideing, that in came anie such personne sal be founde throughlie senceable of their sin and truelie weighted with it, then the sessioune, as they finde just matter, may speaks with each personnes, and admitt them in publict, without anie sentence."

One of the most striking points in the volume we have already alluded to—the supervision exercised over the movements of people, so that they could neither get a lodging nor take service except by licence, or by defiance of the authorities. This power, which had been practically reiterated in different modes, especially for hunting out Papists, took a more general form in 1621.

" Vheras many and dyvers persones, both men and women, giltie and culpabill of gross Bylines and sclanders, fleis from their awin parochines and places of their former residence, and resortis to this burght, quhair they ar some of theme res- 'Paned in service, and houses sett to vthens, without any tryell takin of their 'former lyff and conversatioun • and not onlie therby exemis theme seas from the kirk discipline of the parocliin qnhair they remanit of befoir, and from vther punishement dew, to be inflicted on thamebe the civil' magistratt for their bygane demerittis, bot lykvayes fallis out in haynous synnes and disorderis within this burght, gewin ewill exarapill and seandall within the same, to the offence of God, and to the great detriment and sclander of this congregation's: for remeid quhair- off, it is statute and ordanit be the inagistrattis and sessionn, that, from hence- Birth, no inhabitant within this burght quhatsoever sail accept or ressaue in ser- vice, or yit sett houses to, any persone or persones quhatsumener, cumming out of their awin parochines and pairtis quhaw they duelt and rernanit of befoir, without a sufficient testimonial' of the minister and eldaris of that parochin, tes- tifeing of their bygane honest lyff and conversatioun, and that they ar lawfull and honest persones, frie of publict Kendall; vnder the payne," and so forth.

The reality of the matters, however small they might be, the earnest- ness of feeling, and the importance the recorders attached to the subject they recorded, often give character and life to their descriptions or de- crees. Here is quite a picture of beggars in the churchyard, brawling and blaspheming about their alms, with strange forgetfulness of the place where they solicited. " 21st August 1608. "fi The quhilk day, efter inealling of God, it being considerit and vnderstand to the mffiistris and sessioun, that great disordour hulls out on the Saboth and vlk dayes, in tyrne of preching and prayeris, at the kit k durris and in the kirkyard, occasioun that a great nurner of beggaris sittis in the kirkyard and at the kirk durris, beggand thairat, and stryves frequentlie about thair almes g.evin theme, quhilk bradis not only a tumult amagis theme, bat thay ban and blaspheme the name of God vane bitterlie, to the great greiff of the heraris and sldander of the

con i

tioun; for remeid qubairof, it s statute and ordanit, that no beggar be lulierit to sit at the kirk durris nor in the kirkyard inony tyme cumming in tyme of preching or prayeris, hot that they be expellit and haddin out of the kirkyard the tyrne forsaid, except thay cum in to the kirk to the hering of the word; and gif ony be fund reyyning to this ordinance, to be put in prisoun in the kirk welt; and the kirk officier and his servand ar ordanit to cans this act be kepit, and to put the same to scharp execution's, batexeeptionn of persones."

The relicts of Popish or perhaps Pagan festivals seem to have had a strong held upon the popular mind indeed, New-year mumming and masking were continued down to the present generation, in spite of cle- rical denunciation, and although anything connected with Christmas festivities was "a stench in the nose of piety." The following alludes to a custom, apparently heathen in its origin, and smacking more of Southern Europe or the East than of the cold North.

"4th August, 1605.

"The said day, anent the delatiotm greven in to the session's againis sum yonrrg men and young wemen of this citie, for dansing throcht the towne togidder this last vlk, the tyme of the brydellia; the young men being clad in wemennis appa- rel", quhilk is accompted abhominatioun be the law of God that any wan mild put on viemennis rayment, Deuteronomie 22, vs. 5; and the young wemen for dansing opinlie with theme throw the streittis, with maskis on their faces, thairby passing the bounds of modestie and schamefastnes, quhilk aucht to be in young wemen, namelie, in a reformed city: Qnhilk meter being referrit to the provincial' assemblie' haldni at this burt in this vlk immediatlie begane, to be judged be theme quhat punisclunent suld be indicted vpon suehe offendaris in tyme sum- ming, they feud, efter reasoning and dew considerationn thairof, that if any man or woman be convict in the lyk monstraous behaviour in tyme cumming, to vit, ether men dansing in wemennis apparell, or women in menms apparell, or yitt gff women be fund dansing publictlie throw the streittis, maskit and disagysit in sic a wantoun and vnehast forme, in cumpanie with men, that the doaris ball pay a pecuniall penaltie to the puir, according to the modification's of the sessioun, as also mak their publict repentance on the stuill, for the first &lilt; and for the se- cund fault, salt tusk their publict repentance in sack cloth, conforme to the act of the said provincial! assemblie sett doun thairvpon; quhilk act is ordanit to he intimat from pulpitt on Sonday nixt, that nane pretend ignorance thairof in trite cumming."

How men bore such ecclesiastical tyranny is surprising, considering the civil anarchy that prevailed in Scotland, the vigour with which re- ligious power in the form of Popery had been attacked and overthrown, the sturdy persevering resistance in the national character, and the com- parative spread of education in the country. It is only resolvable on the grounds of use and public opinion. Men were to the manner born ; the national character was grave, with the majority moral, and inclined to a religion rather severe than gracious ; whilst the enlisting of the civil magistrate and the lay aristocracy of the parish—the hest in cha- racter, age, and substance—with the Church, gave them a civil force that churchmen alone would never have possessed. There was also a difficulty of escape. The poverty of the country, and the excessive supervision of those times, (a remnant of the Saxon policy of malting a district responsible for the conduct of its hiliabitants,) shut in the poor to their own land ; and the richer could do little. To sell an estate for its value, was difficult if not infamous; and the money could not be applied to any such profitable purpose as the proceeds of an estate can be used for since the accession of the house of Brunswick. Men had to bear the times they were thrown upon. The richer and more educated strove to compromise matters ; attending worship and listening to ser- mons, or practised devices to gain time. The poor and the bold-faced sinned and repented, or at all events did penance ; the lasses wrapping their plaids about their faces, till the evasive result was observed, and the garment taken away as they advanced towards the stool. The men, no doubt, very often went through the ceremony in the spirit of Mr. James Bauch, though with better luck. "28d April 1655. "James Blanch haveing appearit in publict, and their being observit by eertain honest persones that he did mack ane moke of repentance, by putting in of sneishen in his eyes to make them tear, and by laughing vpone several' persones in publict. The saids personal haveing given notice thairof, did appear befor the sessioune this day, and gave evidence against him thairanent, and pewit the same sufficientfie; as also it was observit his owne miscariag in the session. The matter was continewit to the next day, that the semen myght bee presentit to the presbitrie. [James was sentenced with the greater sentence of excommunication. On the 10th of December he petitioned to be released from the sentence; and he was made to undergo public penance every Sunday, until the 16th March 1656, when he was absolved.]" The present volume, like all the publications of the Spalding Club, is capitally edited by Mr. Stuart. In addition to a general review of the curious antiquarian points found in the book, there is a table of con- tents, so brief and yet so complete as to furnish a precis of its topics ; there is also a very useful index of names.