The History of Lochee

Old Lochee Book 1911.

From "Lochee" - As it was and is - by Alexander Elliot - 1911

Chapter 8

LIFF.

AS the Church of Liff was closely identified with old Lochee and its people, it is perhaps essential that some reference be made to it and the ancient burial ground, to which many present-day residenters in Lochee, descendants of the aforetime inhabitants, claim the right of interment.
From a remote period Liff has been an ecclesiastical centre, and as such claimed wide jurisdiction. Several churches have stood within the environments of a beautiful God's acre, hallowed and haunted by memories of centuries. Each sacred edifice in turn was regarded as the chief corner-stone of the parish, and shed its blissful influence over the people
bountifully and to good purpose. The date of the erection of the earliest church is uncertain, and the probability is that, according to the custom of the time, it was largely built of timber. In those days most of the churches in Britain were constructed of a framework of oak, covered with reeds and twisted willow rods artistically interwoven. Indeed, it was this combination that suggested to the minds of early sculptors and artists the idea of working out in stone the designs of the arch, the elaborately groined roof, and the floral tracery which were the distinguishing features of ecclesiastical buildings of later ages. Owing, however, to the combustible nature of the material of which they were composed, the early churches often were destroyed by fire. It is more than probable, therefore, that the first church at Liff had been built in the manner described, and it is also possible it had succumbed to that element.

In the early part of the twelfth century, it is certain, a place of worship was in full activity at Liff. "Alexander I.," it is recorded, "in gratitude for his signal deliverance from imminent peril (attempted assassination), granted to the recently erected Abbey of Scone, which he founded in 1115, the lands of Liff and Invergowrie, with their respective churches, which were gifts made to him at his baptism, according to the fashion of the time, by the Lord of Gowrie, who was one of his godfathers." From this statement the antiquity of the original church at Liff is ascertained. Indeed, it will be observed that it was even more venerable, as Alexander himself had received it and the lands, as mementoes of his baptism, from his sponsor. From that era till towards the dawn of the Reformation there is a lapse in the continuity of its history, no tale being told and no record kept either of church or parish.

It is, however, unnecessary to conjecture that all through the darksome centuries the rites of the Church would fail to be observed with that fidelity which the Romish clergy were scrupulous to inculcate. At this point two questions are suggested. First—Did the early church exist till the time of the Reformation? Second—Was that church the edifice which was partially destroyed by zealots during that momentous crisis? It is to be regretted that no definite solution to these queries can be afforded. After the early composite-building period had passed away, architecture rapidly advanced, and adjusted itself to changed conditions and tastes. Substantial and often ornate structures, calculated to impress the beholder and withstand the advance of time, were reared. Can it be accepted that the church gifted to the religious confraternity at Scone by Alexander was one built on these lines? If that hypothesis is recognised, then no other conclusion can be come to than this, that it was the edifice represented in local annals as being embroiled in the perfervid fury of the Reformation, when it was ruthlessly despoiled. It would be interesting if more light could be thrown upon this striking episode. Like many other parishes in Scotland, the parish registers of Liff have either been lost, badly kept, or purloined. Such as do exist go no further back than 1630, and are mutilated at that. There is this certainty, however, that amid social upheaval and ecclesiastical disintegration the church at Liff, no matter the period to which it belonged, passed through an ordeal which amounted almost to annihilation. Sacked by a crowd from Dundee, it was bereft of its dignity as a place where the old form of worship had been maintained for centuries, and such beauty as it possessed as a religious edifice, if not altogether blemished, at least was greatly impaired. The raiders, influenced by new-born zeal, broke open the doors, defaced the interior, and violated the altars. Everything savouring of Papacy was heedlessly demolished, and the demon of destruction ran riot without, either let or hindrance. A fitting climax was reached. The mob stole the bell! By that act there flowed forth a flood of widespread exasperation. The parish seems to have been hit in a vulnerable part. The people of Liff, Reformers and non-Reformers, no doubt held their church in due veneration, but great as was their esteem it was surpassed by their respect for the bell. No protest is recorded of the damage sustained by the fabric or the destructive spirit shown by the iconoclasts. The theft of the bell, on the other hand, was regarded as an act of signal desecration, and it was determined by those aggrieved that it be treated as such. Representations were accordingly made to the authorities of the burgh that this abnormal sin could only be expiated by the immediate return of the desiderated ecclesiastical relic, failing which dire pains and penalties would be enforced. The authorities, alarmed, and possibly afraid, acted with commendable promptitude. A ransack of the town was made. No stone wa.s left unturned.

After an exhaustive search, the bell, unharmed and intact, was discovered in possession of some acquisitive members of the community, who, stimulated by piety or selfishness, seem to have thought it no shame, in the exceptional circumstances, to carry it off. Be that as it may, the magistrates, with the best grace possible, discharged an onerous duty, and, in the stilted judicial language of the time, "ordainit William Carmichell, to deliver to the parochiners of Lyff, their bell, taken by him frae certain persons wha wrangeously intromittit therewith." The church, curtailed of its decorative equipments, was eventually restored, and the much-esteemed bell, amid universal jubilation, was re-erected in its legitimate place. The destruction of sacerdotal symbols with which every place of worship was more or less elaborated, was universal. Mr T. S. Robertson, author of a treatise on English Church Architecture, states that about the year 1550 nearly all the altars in the country were overthrown. In the reign of Queen Mary they were renewed for a brief period, but were again displaced in the second year of the reign of Queen Elizabeth. Those that by chance escaped were afterwards dismantled, mostly by Puritans. Clerical functions were resumed at Liff, but serenity or continuity of worship was often disturbed by the subtleties and rivalries of contending Churchmen. The Romish priesthood, overthrown but not subdued, were active in forwarding schemes calculated to re-establish their supremacy. There were, besides, influential persons who, from political motives or personal expediency, pandered to either party as the vicissitudes of the State fluctuated. This exercised a pernicious influence over the common people, who became divided in their views upon the respective virtues of an antique liturgy on the one hand and the sweeping reforms of the Knox school on the other. Liff, therefore, like other parishes in Scotland, became a veritable hotbed of discord—an house divided against itself—the battle-ground of clerics and stiff-necked laymen. Ministrations at one time were conducted by representatives of one persuasion, and at another by those who were rigorously opposed to them. This state of matters continued, unfortunately, until the great disruptive organisation, became consolidated and Protestantism was adopted by the greater bulk of the Scottish people as their recognised form of worship.

From the effects of age and decay the old pre-Reformation pile in the long run became untenable, and necessitated the building of a substitute. That step was taken in 1774. The new church rested upon the foundations of previous buildings, and stood almost in the centre of the oldest part of the burial ground. It does not appear, however, to have possessed any of those chaste structural features generally associated with ecclesiastical edifices. No doubt it was built conform to prevailing Calvinistic sentiment, which, if it erred at all, did so on the side of severity. That, however, is declared to have been its only merit, and assuredly as a place of worship it did not meet the views of Dr Constable. The rev. gentleman, not long after it was built, gives expression in plain terms to his dislike. In describing its condition, he says: "The fabric, except the aisle, ought to have been raised higher or rebuilt. Either the foundation must have given way or the mason work has been slightly executed, as some rents already appear in the walls." Myles, the author of the "Rambles," and who in his youth attended the church, is severely critical. "The old church, now entirely razed to the ground," he writes, "must have been erected in the seventeenth century, as its architectural abomina­tions could not have been conceived by any sane man in any other age. If it had not been for the bell tower stuck on the top of the east gable, a stranger accustomed to the gorgeous splendours of sacred architecture might have mistaken it for a farmer's barn." The church, externally and internally, no doubt was inelegant, and deserved the biting sarcasm copiously lavished upon it. But it must be remembered that many of the forefathers of the people of those and immediately preceding years had worshipped under discouraging conditions, and no wonder therefore need be expressed that a new generation required no elaborate adornments to excite their devotion. Considered, however, apart from the presence or absence of ornamentation, the structure altogether was badly designed and flimsily put together. In no way was an effort made to ensure the comfort of worshippers, and it was so affected with damp that at certain seasons the floorage of the pews had to be littered with straw. In other respects there were unpleasant discrepancies. The windows leaked, and the dilapidated doors could not prevent chilling draughts sweeping through the auditorium. In addition the joisting of the gallery was unplastered. Sitters in the area, therefore, often had to submit to the annoyance of having their clothes besprinkled with dust that fell through the crevices overhead. Small attention was paid to cleanliness, the walls and rafters being allowed to retain their mustiness and festoons of cobwebs as the years went by. Another offensive practice gave rise to well-grounded complaint. Interments were made around and close to the basement of the external walls.

To permit of this being done the earth in the graveyard was raised two feet above the inner level of the church floor. As the foundations were leaky, there was therefore little wonder that the lower part of the church was permeated with moisture from which a disagreeable odour arose. That, then, was the type of building wherein such men as Dr Playfair, Dr Constable, and Dr Addison conducted their ministrations. It seems strange, too, that when a proposal was made to replace it by a building more in consonance with higher ideals of church architecture determined opposition should be evoked. In the long run all difficulties were smoothed over, and the better sense of the parishioners prevailed. As it was inadvisable, for prudential reasons, to utilise the ancient site, Lord Gray, the proprietor, gifted another in close proximity thereto. The old church was closed 18th August 1839, when Dr Addison preached from Isaiah, chapter xlv., verses 21-22. On 29th December of the same year the new church was opened by Dr Addison, who selected his text from 2 Chronicles, chapter vi., verses 1-8. The outline of the old place of worship can still be traced, and the position of the pulpit, which was at the south wall, is defined by the substantial imposing monument erected to the memory of the faithful pastor and accomplished divine. The modern church, which occupies a fine position in the venerable churchyard, though plain, is very attractive. From earth level to top of battlement the tower measures 60 feet and the surmounting spire 48 feet, making a total elevation from base to summit of 108 feet. The cost of erection amounted to £2200, and accommodation was provided for 750 sitters.

The spire, towering above the tree tops, is a conspicuous object in the landscape. The bell, the theft of which had excited the pious indignation of the parishioners of a former century, exercises its Sabbatical functions as the Day of Rest comes round, its call to worship resounding far and wide over hill and dale. Cast in Holland, it bears the following inscription :—"My Groeten + Jan Bvrgon Hvis Heeft." The + indicates the place on the bell which bears a representation of the human face in profile. The parochial district of Liif was extensive, and embraced four former parishes—that is to say, Liff, Logie, Invergowrie, and Benvie. Logie and Invergowrie were incorporated about the middle of the eighteenth century, and Benvie was annexed some years later—in 1758.

Liff parish, as an ecclesiastical centre, at all times seems to have had an alluring influence upon Churchmen, ancient and modern. What was the magnet? Its fascination, wherein did it lie? The environments were delightful, and it is said that its mundane rewards were not to be despised. Successive clerics, one and all, who have been entrusted with the discharge of the priestly office, appear to have been greatly attached to it. The church itself is romantically situated. It is embosomed amidst a wealth of natural beauty, and its historical associations are imbued with no ordinary measure of interest. The attractions, whatever they were, always drew towards it clergymen who have been distinguished by high attainments and outstanding professional ability. Logie, as a place of worship, has long passed away ; Benvie and Invergowrie are hoary ruins; but the Kirk of Liff, rejuvenated, renascent, continues to prosper!
This, then, was the church the people of old Lochee attended, and in its venerable churchyard generations of their forefathers sleep their last sleep.

CLERGYMEN OF LIFF.

The following is an epitome of the clergymen who have been connected with the churches of Liff, Logie, and Invergowrie from the earliest recorded date to the present time. Most of the list has been selected from the "Fasti Ecclesia Scoticanse" of Dr Hew Scott. According to Maxwell, a Dan Andro Gornar was the officiating clergyman in 1551—that is to say, several years previous to the date on which Ninian Hall entered upon office, but Scott takes no notice of Gornar's connection:—
1567.—Ninian Hall. This clergyman had also charge of Invergowrie and Logie. He was translated to Invergowrie in 1571.
16—.—John Duncane, translated from Lundie. Mr Duncane appears to have been admitted to the charge between 1608 and 1613. Demitted prior to 2nd March 1637.
1637.—James Duncane, A.M., presented to Liff, Logie, and Invergowrie by Charles I., 2nd March 1637, and continued till 15th July 1643.
1649.—Patrick Ballingall, A.M., admitted prior to 1st May 1649; continued till 5th June 1650.
1650.—Andrew Wedderbtirn, A.M., admitted 29th July 1650. Mr Wedderburn was deprived of the charge by the Act of Parliament, llth June and 1st October 1664, when he retired to Anstruther Wester. He was summoned before the Privy Council, 31st July 1673, for keeping a conventicle in his house, and was imprisoned until he found caution under a penalty of five rnerks not to do so again "or take on him a voluntary banishment."
[This gentleman belonged to the famous Dundee family of Wedderburn, the most notable of whom were the authors of the "Good and Godly Ballads," and the relative families of Kingennie and Blackness. Alexander Wedderburn, Town Clerk, and the first of Kingennie, was owner of AVester Gourdie, and acted as one of the heritors of the parish of Liff. In later years several of his descendants discharged a similar duty.]
1664.—William Skinner, admitted 19th August 1664. Mr Skinner died in 1673, aged 39 years.
1673.—John Chrystison, A.M., translated from Kemback and presented by Charles II., 1st August 1673. This minister, a representative of Prelacy, was deprived by the Act of Parliament, 25th April 1690, restoring the Presbyterian ministers.
1690.—Andrew Wedderburn, already mentioned, was restored to Liff in place of Mr Chrystison, but he left shortly thereafter for Dysart.
1694.—John Chrystison, also above noticed, was received into the Government and restored to the church between 17th May and 11th October. He died in 1703 at the age of 68 years, and in the 34th year of his ministry.
1704.—Alexander Scott, A.M., was ordained on 16th August 1704, and died in 1724, aged about 45 years.
1726.—Thomas Donaldson, A.M., ordained by a Committee of the Synod, 5th April 1726. Mr Donaldson died in 1758 in the 33rd year of his ministry. In 1754 he published a sermon on Psalm cxxxiii. 1.
1758.—James Playfair, A.M., removed from Benvie in consequence of the Act of Annexation, and was admitted to Liff on 19th November 1758. After serving 31 years as a minister, he died on 28th May 1772. Mr Playfair was much respected by all ranks. He was a popular preacher, decidedly Calvinistic in his views, and a strenuous advocate of the doctrines contained in the Standards of the Church. Two of his sons were men of talent, namely—John, his eldest son, who succeeded to the charge, and William, who was author of various works on history, genealogy, and antiquities.
1773.— John Playfair, A.M., son of the foregoing, was born at Benvie, 10th March 1748. His early education was obtained at home under the eye of his father. He entered as a student at St Andrews, and was selected while attending his class by the Professor of Natural Philosophy, during an illness, to deliver lectures in his stead. After receiving his degree he became a competitor for the Chair of Mathematics in Marischal College, Aberdeen, but did not succeed. He returned to St Andrews and completed his college course, being licensed by the Presbytery, 3rd October 1770. Notwithstanding his earnest desire for a professorship he was again disappointed in his application for the Chair of Natural Philosophy at St Andrews in 1772. He was presented to Liff by John Lord Gray on 16th June 1772, but an order being issued by His Majesty to Mr George Douglas, of Kirkwall, delay was occasioned till it was set aside. Mr Playfair was ordained on 30th June 1773. He was elected Moderator of Synod on 26th April 1774, and opened it on 25th October following, and got a new church the same year. [This is the church to which Dr Constable and Mr Myles refer in uncomplimentary terms. Mr Playfair's brother, James, was a professional architect. It is probable that the building had been erected from plans designed by that gentleman.] As the bent of Mr Playfair's mind lay towards philosophical study, on being offered the situation of tutor to the sons of Mr William Ferguson of Raith in 1783, he resigned his charge of Liff parish. Two years later he was appointed joint Professor of Mathematics in Edinburgh University. He subsequently became Professor of Natural Philosophy in the same University. Professor Playfair died on 20th July 1819, his age being 72 years.
1785.—Thomas Constable, A.M., after some delay caused by a dispute as to the right of patronage, the Court of Session, deciding in favour of Charles Lord Gray and against the Earl of Lauderdale, was ordained to Liff on 12th May 1786. In 1809 the University of St Andrews conferred upon him the well-merited degree of Doctor of Divinity. For several years before his death he suffered from a tedious and serious illness, which he bore with fortitude and resignation. He died in the 62nd year of his age on 17th April 1817.
1817.—George Addison, A.M., was long remembered by many of the inhabitants of the parish. He was translated from Auchterhouse to Liff on 4th September 1817, and the degree of D.D. was conferred upon him by the University of St Andrews on 24th April 1830. A few years thereafter the present church, which he was mainly instrumental in obtaining, was opened. Endowed with superior abilities, which he cultivated with great assiduity and success, all his ministrations bore an intellectual impress. His discourses were uniformly characterised by sound doctrine, correct taste, and elegant composition. His talents were combined with great gentleness, and in him was exhibited an instance of "the meekness of wisdom." So highly was he esteemed that it was proposed to elevate him to the Chair of the General Assembly, an offer which his modesty would not allow him to accept. In private life, his manners were quiet and unobtrusive, while his friendship was warm and steady. He died on 4th January 1852, in the 74th year of his age.
It will be observed from the foregoing that the majority of the clergymen had officiated in the original church; that only Professor Playfair, Dr Constable, and Dr Addison had charge of the second church; and that Dr Addison, through whose exertions it had been erected, was minister of the third church.
Rev. Lauchlan McLean, who had been minister of Kinfauns, succeeded. Mr McLean entered upon duty 21st July 1852. After a ministry of sixteen years he passed away on 7th March 1868, at the age of 70 years.
Eev. John Wilson, a native of Aberdeen, followed, his settle­ment taking place on 4th March 1869. His death occurred 12th April 1892, his age being 52 years. Mr Wilson discharged the duties of parish minister for about 23 years.
Rev. George Dingwall, who at present fills the charge, was inducted 28th September 1892.

MYREKIRK.

To residenters in the parish of Liff and Lochee, Myrekirk and its associations exist merely by repute. As a centre of religious thought and sectarian propaganda its influence has long since passed away, and even the names of those who were most active in its furtherance have entirely fallen into the garner of things forgotten. From all that can be learned it seems that in the parish generally affairs denominational were in a state of considerable unrest about the middle of the eighteenth century. The great bulk of the inhabitants, it is true, worshipped in the church of their fathers at Liff, but at the same time there were undeniably quite a number who aspired to free and independent action in matters appertaining to certain forms of ecclesiastical observance. Amongst these the leaven of Secession had taken firm hold—so much so, indeed, that the prestige of the parent church for a time was seriously jeopardised. Two outstanding authorities are definite on this point. Dr McKelvie and Dr Small, compilers of United Presbyterian statistics, take special cognisance of it. According to Dr Small, it seems that School Wynd Church, which belonged to that denomination, had had an active connection with Liff for several years; and Dr McKelvie, in his "Annals and Statistics of the United Presbyterian Church," records that about 1739 "ten persons residing in the parish petitioned the Associate Presbytery of Dundee to be taken under its supervision," a request which eventually was conceded. From that time till a place of worship was provided, the secessionists in the parish either assembled for worship amongst themselves or attended church at Dundee. The cohesion of the Parish Church was further threatened by another circumstance which, while it possessed no schismatic features, was equally unfortunate. A vacany having occurred in 1783 by the resignation of the Rev. John Playfair, a dispute arose between Lord Gray and Lord Lauderdale, contiguous proprietors, as to whom the right of patronage belonged. During the litigation, which extended over a period of two years, the church was closed. This involved a good deal of inconvenience to adherents, whose reverence for and attachment to customary observances was so weakened that they became indifferent whether they attended divine ordinances or not. At this juncture, critical and unhappy as it was, the Seceders saw that the time for the realisation of their aspirations was opportune. With the co-operation, therefore, of friends and the Presbytery, a church was erected at the Myre, west end of old Lochee, the opening ceremony, which was performed by the Rev. James Husband, of Dunfermline, taking place on the first Sabbath of March 1785. It is peculiar in this connection that the manse was built a year before the church.

The church — plain, unadorned, unattractive—stood at the south-east corner of the manse garden. It was sufficiently large to accommodate the members and followers. The former, it is stated, never exceeded one hundred and twenty. The Rev. John Auchincloss, the first minister, was ordained in 1787. Dr Small states that Mr Auchincloss was "admitted to the study of divinity by the Presbytery of Perth and Dunfermline," and that his stipend was £50 annually, with a manse, and "a chalder of coal bought and driven from the shore of Dundee" added thereto. His call was signed by 73 members and 38 adherents. Within a year or two after his appointment Mr Auchincloss got into difficulties of such a serious nature that they could not be overlooked, and, the Presbytery intervening, he was deposed on 29th June 1790— a decision which the Synod subsequently confirmed. Mr Auchincloss appealed, and issued a pamphlet in his defence entitled "The Cry of Injured Innocence." After much unprofit­able wrangling and some litigation he disappeared from the neighbourhood. Dr McKelvie mentions that he removed to Stockport, in England, where he engaged in teaching. He was the author of "The Divine Origin of the Scriptures," a small work. He died 29th May 1800.

For a number of years the congregation, despite the turmoil arising from Mr Auchincloss' imprudence, continued to worship at Myrekirk, preachers being supplied by the Presbytery. After a lapse of about seven years overtures were made for the appoint­ment of another minister. A stipend of £60 was arranged, along with manse and several small advantages. The Rev. John Wigton, of Penicuik, was approached, and a call, signed by 63 members and 112 adherents, was presented to that gentleman. Mr Wigton accepted, and his introduction took place on 10th April 1798. From first to last Myrekirk seems to have been destined to undergo trouble and discord. Two years had scarcely elapsed when the congregation again showed signs of disaffection. This was manifested in a number of ways. Firstly, there was an absence of unity; and, secondly, depletion in the ranks set in. Financial support diminished, and the returns from seat rents fell to a minimum. Besides, in addition to the minister's salary and incidental expenses, interest upon £400 bonded upon church property had to be met. In the long run affairs became so unsatisfactory that intimation was made to the Presbytery that the congregation was unable to raise the' funds necessary to meet its liabilities. That plea, in which Mr Wigton acquiesced, being accepted, he was released from his charge. Dr Small states that those who remained faithful to the Secession joined School Wyiid Church, Dundee, and continued their adherence till eventually provision was made for them in Lochee. The doctor further adds that after leaving Myrekirk Mr Wigton officiated elsewhere. In 1805 he withdrew altogether from the ministry, and became an apothecary in Edinburgh under the designation of Dr George Wigton. He died 21st August 1849. The Myrekirk, after it was vacated by the Secessionists, was frequently used as a preaching station by representatives of various denominations. This continued till about 1819, when it was abandoned altogether. Falling into decay, it was blown down during a violent storm in 1826.

THE "LITTLE KIRKIE."

The "Little Kirkie," a small place of worship, as its name implies, at west end, was long held in reverence by a remnant of the unfortunate Myrekirk congregation. After the rupture in that body a few of the former adherents belonging to the district, unwilling to associate themselves with any church in Dundee, banded together, a course, it is understood, they were encouraged to take by the Haldanes. In the early years of last century a site was selected in West Mid Street (Lorne Street), and the erection of a church, limited in dimensions, was proceeded with, the congregation meanwhile worshipping in a small hall belonging to Mr James Scott on High Street. The *'Little Kirkie" was a compact structure for the period. It Consisted of two storeys—a gallery or "laft" and an area. Entrance to the gallery was from a stair fronting./the street, and admission to the area was by a doorway at back. As was the custom of the Haldanes, provision was made for the, preachers, who sometimes were permanent and at other times itinerant. A small one-storey house was built at the west side of the church, and served the purpose of a manse. The Haldanes, who often resided at Lundie House, were wont to take part in the service, and frequently, it is stated, they were accompanied by members of the family. Worship was conducted in this church till about 1825-26, when important denominational changes, such as the growth of Congregationalism and the fusion of the Burghers and anti-Burghers, made headway. Shortly thereafter the "Little Kirkie" was closed. About 1830 the buildings were purchased by Mr Scott, who provisionally gifted them to the United Presbyterian Church (Lochee West U.F.) for relief of decayed members. Contiguous to the "Little Kirkie," a subscription school, with its bell high set upon a gableV did good service educationally for many years. Church Street (now Kirk Street), north and south, being in the vicinity, derived their names from this humble place of worship.

OLD MANSES.

In former days Liff possessed three manses. Two were associated with the Parish Church, and' the other belonged to Dissenters. The first, situated near the church, was scarcely worthy the name and had the appearance of a dovecote. It was the home of the earlier clergymen, whose wants no doubt were few and simple. The accommodation was limited to three apartments, one being upstairs, reached by a turret, and two on the ground floor. The roof originally had been thatched, bxit subsequently slates were substituted. In 1758, when the Rev. James Playfair, in consequence of the Act of Annexation, was transferred from Benvie to Liff, he left a snug manse and glebe. The manse adverted to having become unsuitable, one more becoming his dignified calling was provided. A substantial building which had been erected for a member of the Gray family was acquired and reconstructed to suit the social status of the minister of the parish. It is still retained as the manse. With reference to the manse at Myrekirk, after the second and last clergyman had severed his connection,. it ceased to be occupied as such. Eventually it passed into the possession of other owners, and has since been used as a private residence.

THE U.P. CHURCH, MUIRHEAD, LIFF.

An interesting history is attached to the U.F. Church at Muirhead, of which the Rev. John Kennedy is incumbent. This church was one of the results of the Disruption period of 1843, when so many adherents were detached from the Church of Scotland in consequence of the restraints imposed by the Law Courts, which the seceding members considered were an obstacle to the Church fulfilling her functions as a Church of Christ. Rev. W. R. Moncur, a native of Gask, Perthshire, was called to the new charge, which was made up of members who had seceded from neighbouring parish churches. Until a place of worship was erected religious services were conducted in a tent, and afterwards accommodation was found in a schoolroom. The church at Muirhead was opened in 1844. Mr Moncur officiated until 1877, when Rev. John Gall, afterwards of Rutherglen, was appointed colleague and successor. In 1880 Rev. John Kennedy succeeded Mr Gall on similar lines. Owing to the state of Mr Moncur's health and his removal from the district the whole of the functions of the church devolved upon Mr Kennedy, and no more befitting testimony to the faithfulness with which they have been discharged could be adduced than in the cohesiveness of his people and their steadfast, undeviating attachment. A man of most lovable and kindly disposition, Mr Kennedy deserves to the fullest the cordial appraisement extended to him. During his clerical tenure the church and its agencies have met with gratifying success, their uplifting influences being acknowledged in a spirit of cordial approbation. In especial Mr Kennedy has untiringly devoted himself to the furtherance of the spiritual well-being of his people, and to the youth of the place he has bestowed a watchful oversight. Education in him has had a strenuous supporter. He is strongly desirous that each child should receive a sound scholastic training. On the death of Mr Moncur at Tasmania, 7th January 1897, at the age of 86 years, Mr Kennedy was invested with the full charge of the pastorate. Apart from his duties as a clergyman, Mr Kennedy has interested himself in many matters affecting the commonweal of the district, and to several schemes of importance to Muirhead and Birkhill he has lent valuable and helpful assistance.