page_title: Scottish religion in the seventeenth century
section_title: Popular Protestantism
hierarchical_section_title: Scottish religion in the seventeenth century / Popular Protestantism
caption_attribution_description: English: The bible of William Hannay of Tundergarth, Dumfriesshire, who was a Covenanter during 'The Killing Time'. Hannay hid among straw in a barn on the approach of government troops. He escaped to the hills, leaving his bible behind, and returned later to find it damaged by a sword thrust. An exhibit in the National Museum of Scotland, Edinburgh.
context_page_description: Scottish religion in the seventeenth century includes all forms of religious organisation and belief in the Kingdom of Scotland in the seventeenth century. The 16th century Reformation created a Church of Scotland, popularly known as the kirk, predominantly Calvinist in doctrine and Presbyterian in structure, to which James VI added a layer of bishops in 1584.
  While these terms now imply differences in doctrine, in the 17th century Episcopalian meant churches governed by bishops, usually appointed by the monarch; Presbyterian implied rule by Elders, nominated by congregations. By the 1630s, around 90-95% of Scots were members of the church, and despite disagreements on governance, there was general alignment on Calvinist doctrine. In the 17th century, religious disputes were often as much about political principles, due to the assumption 'true religion and true government' were one and the same.
  Although both nominally Episcopalian, the Church of England was very different in doctrine and religious practice. This meant attempts by Charles I to impose shared canon laws and a new liturgy, led to the National Covenant.
context_section_description: Scottish Protestantism in the seventeenth century was highly focused on the Bible, which was seen as infallible and the major source of moral authority. In the early part of the century the Genevan translation was commonly used. In 1611, the Kirk adopted the Authorised King James Version and the first Scots version was printed in Scotland in 1633, but the Geneva Bible continued to be employed into the late seventeenth century. Many Bibles were large, illustrated and highly valuable objects. They often became the subject of superstitions, being used in divination. Family worship was strongly encouraged by the Covenanters. Books of devotion were distributed to encourage the practice and ministers were encouraged to investigate whether this was being carried out.
  The seventeenth century saw the high-water mark of kirk discipline. Kirk sessions were able to apply religious sanctions, such as excommunication and denial of baptism, to enforce godly behaviour and obedience. In more difficult cases of immoral behaviour they could work with the local magistrate, in a system modelled on that employed in Geneva. Public occasions were treated with mistrust and from the later seventeenth century there were efforts by kirk sessions to stamp out activities such as well-dressing, bonfires, guising, penny weddings and dancing. 
  Under an act of 1649, kirk sessions were charged with levying taxes on local heritors for poor relief, rather than relying on voluntary contributions. By the mid-seventeenth century the system had largely been rolled out across the Lowlands, but was limited in the Highlands. The system was largely able to cope with general poverty and minor crises, helping the old and infirm to survive and provide life support in periods of downturn at relatively low cost, but was overwhelmed in the major subsistence crisis of the 1690s, known as the seven ill years. The kirk also had a major role in education. Statutes passed in 1616, 1633, 1646 and 1696 established a parish school system, paid for by local heritors and administered by ministers and local presbyteries. By the late seventeenth century there was a largely complete network of parish schools in the Lowlands, but in the Highlands basic education was still lacking in many areas.
  In the seventeenth century the pursuit of witchcraft was largely taken over by the kirk sessions and was often used to attack superstitious and Catholic practices in Scottish society. Most of the accused, some 75 per cent, were women, with over 1,500 executed, and the witch hunt in Scotland has been seen as a means of controlling women.
  The most intense phase of persecution took place from 1661 to 1662, when over 664 people in four counties were accused of witchcraft. From this point prosecutions began to decline as trials were more tightly controlled by the judiciary and government, torture was more sparingly used and standards of evidence were raised. B. P. Levack suggests that there may also have been a growing scepticism and with relative peace and stability the economic and social tensions that contributed to accusation may have reduced. There were occasional local outbreaks like that in East Lothian in 1678 and 1697 at Paisley. The last recorded executions were in 1706 and the last trial in 1727. The British parliament repealed the 1563 Act in 1736.
caption: The Bible of William Hannay of Tundergarth, a Covenanter during the period of the "Killing Time"
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