History of Civilization in England, Vol. 3 of 3. Henry Buckley

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СКАЧАТЬ two hours; that almost every body expected.’ … ‘He was a piouse good man, and a fervent affectionat preacher, and, when I heard him, he had a vast deal of heads, and a great deal of matter, and generally very good and practicall, but very long.’ Wodrow's Analecta, vol. iv. p. 203.

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In 1653, Lamont casually mentions, in his journal, that ‘the one came doune from the pulpit and the other went vp, in the tyme that the psalme after the first sermon was singing, so that ther was no intermission of the exercise, nether were the peopell dismissed till both sermons were ended.’ The Diary of Mr. John Lamont of Newton, p. 58. Burnet (History of his own Time, vol. i. p. 92) says, ‘I remember in one fast day there were six sermons preached without intermission. I was there myself, and not a little weary of so tedious a service.’

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When Guthrie preached at Fenwick, ‘his church, although a large country one, was overlaid and crowded every Sabbath-day, and very many, without doors, from distant parishes, such as Glasgow, Paisley, Hamilton, Lanerk, Kilbryde, Glasford, Strathaven, Newmills, Egelsham and many other places, who hungered for the pure gospel preached, and got a meal by the word of his ministry. It was their usual practice to come to Fenwick on Saturday, and to spend the greatest part of the night in prayer to God, and conversation about the great concerns of their souls, to attend the public worship on the Sabbath, to dedicate the remainder of that holy day in religious exercises, and then to go home on Monday the length of ten, twelve or twenty miles without grudging in the least at the long way, want of sleep or other refreshments; neither did they find themselves the less prepared for any other business through the week.’ Howie's Biographia Scoticana, 2nd edit., Glasgow, 1781, p. 311. One woman went forty miles to hear Livingstone preach. See her own statement, in Wodrow's Analecta, vol. ii. p. 249.

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Spalding gives the following account of what happened at Aberdeen in 1644. ‘So heir in Old Abirdene, upone the sevint of July, we had ane fast, entering the churche be nyne houris, and continewit praying and preiching whill tua houris. Efter sermon, the people sat still heiring reiding whill efternone's sermon began and endit, whiche continewit till half hour to sex. Then the prayer bell rang to the evening prayeris, and continewit whill seven.’ Spalding's History of the Troubles, vol. ii. p. 244, edit. Edinburgh, 1829, 4to. See also p. 42: ‘the people keipit churche all day.’ This was also at Aberdeen, in 1642.

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‘Out of one pulpit now they have thirty sermons per week, all under one roof.’ A Modern Account of Scotland, in The Harleian Miscellany, vol. vi. p. 138, edit. Park, London, 1810, 4to.

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‘But where the greatest part was more sound, they gave the sacrament with a new and unusual solemnity. On the Wednesday before, they held a fast day, with prayers and sermons for about eight or ten hours together: on the Saturday they had two or three preparation sermons: and on the Lord's day they had so very many, that the action continued above twelve hours in some places: and all ended with three or four sermons on Monday for thanksgiving.’ Burnet's History of his own Time, vol. i. p. 108.

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‘The power of those kirk-sessions, which are now private assemblages, in whose meetings and proceedings the public take no interest whatever, is defined to be the cognizance of parochial matters and cases of scandal; but in the sixteenth and seventeenth centuries, especially during the Covenanting reign of terror after the outbreak of the Civil War against Charles I., the kirk-sessions of Scotland were the sources of excessive tyranny and oppression – were arbitrary, inquisitorial, and revengeful, to an extent which exceeds all belief. It is truly stated by the author of the “Memoirs of Locheill” – “Every parish had a tyrant, who made the greatest Lord in his district stoop to his authority. The kirk was the place where he kept his court; the pulpit his throne or tribunal from whence he issued out his terrible decrees; and twelve or fourteen sour ignorant enthusiasts, under the title of Elders, composed his council. If any, of what quality soever, had the assurance to disobey his orders, the dreadful sentence of excommunication was immediately thundered out against him, his goods and chattels confiscated and seized, and he himself being looked upon as actually in the possession of the devil, and irretrievably doomed to eternal perdition.”’ Introduction to The Kirk-Session Register of Perth, in The Spottiswoode Miscellany, vol. ii. pp. 229–230, Edinburgh, 1845. In regard to the perdition which the sentence of excommunication was supposed to involve, one of the most influential Scotch divines of that time merely expresses the prevailing notion, when he asserts, that whoever was excommunicated was thereby given up to Satan. ‘That he who is excommunicated may be truly said to be delivered to Sathan is undeniable.’ Gillespie's Aaron's Rod Blossoming, or the Divine Ordinance of Church Government Vindicated, 1646, 4to, p. 239. ‘Excommunication, which is a shutting out of a Church-member from the Church, whereby Sathan commeth to get dominion and power over him.’ Ibid. p. 297. ‘Sure I am an excommunicate person may truly be said to be delivered to Sathan.’ p. 424.

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Clarendon, under the year 1640, emphatically says (History of the Rebellion, p. 67), ‘The preacher reprehended the husband, governed the wife, chastised the children, and insulted over the servants, in the houses of the greatest men.’ The theory was, that ‘ministers and elders must be submitted unto us as fathers.’ Shields' Enquiry into Church Communion, 2nd edit., Edinburgh, 1747, p. 66. In the middle of the seventeenth century, one of the most famous of the Scotch preachers openly asserted the right of his profession to interfere in family matters, on the ground that such was the custom in the time of Joshua. ‘The Ministers of God's house have not only the ministry of holy things, as Word and Sacraments, committed to their charge, but also the power of ecclesiastical government to take order with scandalous offences within the familie; both these are here promised to Joshua and the Priests.’ Hutchison's Exposition of the Minor Prophets, vol. iii. p. 72, London, 1654. In 1603, the Presbytery of Aberdeen took upon themselves to order that every master of a house should keep a rod, that his family, including his servants, might be beaten if they used improper language. ‘It is concludit that thair salbe in ewerie houss a palmar.’ Selections from the Records of the Kirk Session, Presbytery, and Synod of Aberdeen, printed for the Spalding Club, 4to, Aberdeen, 1846, p. 194. It also appears (p. 303) that, in 1674, the clergyman was expected to exercise supervision over all visitors to private houses; since he ought to be informed, ‘iff ther be anie persone receaved in the familie without testimoniall presented to the minister.’

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In 1650, it was ordered, ‘That everie paroche be divydit in severall quarteris, and each elder his owne quarter, over which he is to have speciall inspectioun, and that everie elder visit his quarter once everie month at least, according to the act of the Generall Assemblie, 1649, and in thair visitatioun tak notice of all disorderlie walkeris, especiallie neglectouris of God's worship in thair families, sueareris, haunteris of aill houses, especiallie at vnseasonable tymes, and long sitteris thair, and drinkeris of healthis; and that he dilate these to the Sessioun.’ Selections from the Minutes of the Synod of Fife, printed for the Abbotsford Club, Edinburgh, 1837, 4to, p. 168. ‘The elders each one in his own quarter, for trying the manners of the people.’ The Government and Order of the Church of Scotland, Edinburgh, 1690, p. 14. This scarce little volume is reprinted from the edition of 1641. See the advertisement at the beginning.

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In 1652, the Kirk-Session of Glasgow ‘brot boyes and servants before them, for breaking the Sabbath, and other faults. They had clandestine censors, and gave money to some for this end.’ Wodrow's Collections, vol. ii. part ii. p. 74, Glasgow, 1848, 4to.

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‘It is thocht expedient that ane baillie with tua of the sessioun pas throw the towne everie Sabboth day, and nott sic as thay find absent fra the sermones ather afoir or efter none; and for that effect that thay pas and sersche sic houss as they think maist meit, and pas athort the streittis.’ Selections from the Records of the Kirk Session, Presbytery, and Synod of Aberdeen, p. 26. ‘To pas throw the towne to caus the people resort to the hering of the СКАЧАТЬ