rel="nofollow" href="#n559" type="note">559
On this account, it was improper to care for beauty of any kind; or, to speak more accurately, there was no real beauty. The world afforded nothing worth looking at, save and except the Scotch Kirk, which was incomparably the most beautiful thing under heaven.560 To look at that was a lawful enjoyment, but every other pleasure was sinful. To write poetry, for instance, was a grievous offence, and worthy of especial condemnation.561 To listen to music was equally wrong; for men had no right to disport themselves in such idle recreation. Hence the clergy forbade music to be introduced even during the festivities of a marriage;562 neither would they permit, on any occasion, the national entertainment of pipers.563 Indeed, it was sinful to look at any exhibition in the streets, even though you only looked at it from your own window.564 Dancing was so extremely sinful, that an edict, expressly prohibiting it, was enacted by the General Assembly, and read in every church in Edinburgh.565 New Year's Eve had long been a period of rejoicing in Scotland, as in other parts of Europe. The Church laid her hands on this also, and ordered that no one should sing the songs usual on that day, or should admit such singers into his own private house.566
At the christening of a child, the Scotch were accustomed to assemble their relations, including their distant cousins, in whom, then as now, they much abounded. But this caused pleasure, and pleasure was sinful. It was, therefore, forbidden; the number of guests was limited; and the strictest supervision was exercised by the clergy, to prevent the possibility of any one being improperly happy on such occasions.567
Not only at baptisms, but also at marriages, the same spirit was displayed. In every country, it has been usual to make merry at marriages; partly from a natural feeling, and partly, perhaps, from a notion that a contract so often productive of misery, might, at all events, begin with mirth. The Scotch clergy, however, thought otherwise. At the weddings of the poor, they would allow no rejoicing;568 and at the weddings of the rich, it was the custom for one of them to go for the express purpose of preventing an excess of gaiety. A better precaution could hardly be devised; but they did not trust exclusively to it. To check the lusts of the flesh, they, furthermore, took into account the cookery, the choice of the meats, and the number of the dishes. They were, in fact, so solicitous on these points, and so anxious that the nuptial feast should not be too attractive that they fixed its cost, and would not allow any person to exceed the sum which they thought proper to name.569
Nothing escaped their vigilance. For, in their opinion, even the best man was, at his best time, so full of turpitude, that his actions could not fail to be wicked.570 He never passed a day without sinning, and the smallest sin deserved eternal wrath.571 Indeed, every thing he did was sinful, no matter how pure his motives.572 Man had been gradually falling lower and lower, and had now sunk to a point of debasement, which made him inferior to the beasts that perish.573 Even before he was born, and while he was yet in his mother's womb, his guilt began.574 And when he grew up, his crimes multiplied thick and fast; one of the most heinous of them being the practice of teaching children new words, – a horrible custom, justly visited by divine wrath.575 This, however, was but one of a series of innumerable and incessant offences; so that the only wonder was, that the earth could restrain herself at the hideous spectacle which man presented, and that she did not open her mouth, as of old, and swallow him even in the midst of his wickedness.576 For, it was certain, that in the whole creation, there was nothing so deformed and monstrous as he.577
Such being the case, it behoved the clergy to come forward, and to guard men against their own vices, by controlling their daily actions, and forcing them to a right conduct. This they did vigorously. Aided by the elders, who were their tools and the creatures of their power, they, all over Scotland, organized themselves into legislative bodies, and, in the midst of their little senate, they enacted laws which the people were bound to obey. If they refused, woe be to them. They became unruly sons of the Church, and were liable to be imprisoned, to be fined, or to be whipped,578 or to be branded with a hot iron,579 or to do penance before the whole congregation, humbling themselves, bare-footed, and with their hair cut on one side,580 while the minister, under pretence of rebuking them, enjoyed his triumph.581 All this was natural enough. For the clergy were the delegates of heaven, and the interpreters of its will. They, therefore, were the best judges of what men ought to do; and any one whom they censured was bound to submit with humility and repentance.582
The arbitrary and irresponsible tribunals, which now sprung up all over Scotland, united the executive authority with the legislative, and exercised both functions at the same time. Declaring that certain acts ought not to be committed, they took the law into their own hands, and punished those who had committed them. According to the principles of this new jurisprudence, of which the clergy were the authors, it became a sin for any Scotchman to travel in a Catholic country.583 It was a sin for any Scotch innkeeper to admit a Catholic into his inn.584 It was a sin for any Scotch town to hold a market either on Saturday or on Monday, because both days were near Sunday.585 It was a sin for a Scotch woman to wait at a tavern;586 it was a sin for her to live alone;587 it was also a sin for her to live with unmarried sisters.588 It was a sin to go from one town to another on Sunday, however pressing the business might be.589 It was a sin to visit your friend on Sunday;590 it was likewise sinful either to have your garden watered,591 or your beard shaved.592 Such things were not to be tolerated in a Christian land. No one, on Sunday, should pay attention to his health, or think of his body at all. On that day, horse-exercise was sinful;593 so was walking in the fields, or in the meadows, or in the streets, or enjoying the fine weather by sitting at the door of your house.594 To go to sleep on Sunday, before the duties of the day were over, was also sinful, and deserved church censure.595 Bathing, being pleasant as well as wholesome, was a particularly grievous offence; and no man could be allowed to swim on Sunday.596 It was, in fact, doubtful whether swimming was lawful for a Christian at any time, even on week-days, and it was certain that God had, on one occasion, shown His disapproval, by taking away the life of a boy while he was indulging in that carnal practice.597
That it was a sin to cleanse one's body, might, indeed, have been taken for granted; seeing that the Scotch clergy looked on all comforts as sinful in themselves, merely because they were comforts.598 The great object of life was, to be in a state of constant affliction.599 Whatever pleased the senses, was to
<p>560</p>
‘The true visible Kirk where God's ordinances are set up, as he hath appointed, where his word is purely preached, is the most beautifull thing under heaven.’ Dickson's Explication of the First Fifty Psalms, p. 341.
<p>561</p>
I have one very late, and, on that account, very curious, instance of the diffusion of this feeling in Scotland. In 1767, a vacancy occurred in the mastership of the grammar-school of Greenock. It was offered to John Wilson, the author of ‘Clyde.’ But, says his biographer, ‘the magistrates and minister of Greenock thought fit, before they would admit Mr. Wilson to the superintendance of the grammar school, to stipulate that he should abandon “the profane and unprofitable art of poem-making.”’ Lives of Eminent Scotsmen by the Society of Ancient Scots, 1821, vol. v. p. 169.
<p>562</p>
‘Sept. 22. 1649. – The quhilk day the Sessioune caused mak this act, that ther sould be no pypers at brydels, and who ever sould have a pyper playing at their brydell on their mariage day, sall loose their consigned money, and be farder punisched as the Sessioune thinks fitt.’ Extracts from the Registers of the Presbytery of Glasgow, and of the Kirk Sessions of the Parishes of Cambusnethan Humbie and Stirling, p. 34. This curious volume is a quarto, and without date; unless, indeed, one of the title-pages is wanting in my copy.
<p>563</p>
See the Minutes of the Kirk Session of Glasgow, in Wodrow's Collections upon the Lives of Ministers, vol. ii. part ii. p. 76; also the case of ‘Mure, pyper,’ in Selections from the Minutes of the Presbyteries of Saint Andrews and Cupar, p. 72.
<p>564</p>
This notion lingered on, probably to the beginning of this century; certainly to late in the last. In a work published in Scotland in 1836, it is stated, that a clergyman was still alive, who was ‘severely censured,’ merely because, when Punch was performing, ‘the servant was sent out to the showman to request him to come below the windows of her master's house, that the clergyman and his wife might enjoy the sight.’ Traditions of Perth by George Penny, Perth, 1836, p. 124.
<p>565</p>
‘17 Feb. 1650. Ane act of the commissioun of the Generall Assemblie wes red in all the churches of Edinburgh dischargeing promiscuous dansing.’ Nicoll's Diary, p. 3. See also Acts of the General Assembly of the Church of Scotland, 1638–1842, p. 201; Register of the Kirk Session of Cambusnethan, p. 35; Minutes of the Presbyteries of St. Andrews and Cupar, pp. 55, 181; Minutes of the Synod of Fife, pp. 150, 169, 175; and a choice passage in A Collection of Sermons by Eminent Divines, p. 51.
<p>566</p>
See Selections from the Records of the Kirk Session, Presbytery, and Synod of Aberdeen, pp. 77, 78, forbidding any one to ‘giwe ony meatt or drink to these sangsteris or lat thame within thair houss.’ The singers were to be ‘put in prisoun.’
<p>567</p>
In 1643 the Presbytery of St. Andrews ordered that ‘because of the great abuse that is likewayes among them by conveening multitudes at baptismes and contracts, the ministers and sessions are appointed to take strict order for restraineing these abuses, that in number they exceid not sixe or seven. As also ordaines that the hostlers quho mak such feists salbe censured by the sessions.’ Minutes of the Presbyteries of St. Andrews and Cupar, p. 11. See also Records of the Kirk Session, Presbytery, and Synod of Aberdeen, pp. 109, 110, complaining of the custom ‘that everie base servile man in the towne, when he has a barne to be baptesed, invitis tuelff or sextene persones to be his gossopes and godfatheris to his barne,’ &c.; and enacting ‘that it shall not be lesume to any inhabitant within this burt quhasoever, to invite any ma persones to be godfatheris to thair barne in ony tyme cumming bot tua or four at the most, lyk as the Kirk officier is expresslie commandit and prohibitt that from hence furth he tak vp no ma names to be godfatheris, nor giwe any ma vp to the redar bot four at the most, vnder all hiest censure he may incur be the contrairie, and this ordinance to be intimat out of pulpitt, that the people pretend no ignorance thairof.’
<p>568</p>
They forbade music and dancing; and they ordered that not more than twenty-four persons should be present. See the enactment, in 1647, respecting ‘Pennie bryddells,’ in Minutes of the Presbyteries of St. Andrews and Cupar, p. 117. In 1650, ‘The Presbyterie being sadly weghted with the report of the continwance, and exhorbitant and unnecessarly numerous confluences of people at pennie brydles, and of inexpedient and wnlawfull pypeing and dancing at the same, so scandalous and sinfull in this tyme of our Churches lamentable conditioun; and being apprehensive that ministers and Kirk Sessiouns have not bein so vigilant and active (as neid werre), for repressing of these disorders, doe therfor most seriously recommend to ministers and Kirk Sessiouns to represse the same.’ Ibid. pp. 169, 170. See, further, Registers of the Presbytery of Lanark, p. 29; and Extracts from the Presbytery Book of Strathbogie, pp. 4, 144.
<p>569</p>
See two curious instances of limitation of price, in Irving's History of Dumbartonshire, p. 567; and in Wodrow's Collections upon the Lives of Ministers, vol. ii. part ii. p. 34.
<p>570</p>
‘What a vile, haughty, and base creature he is – how defiled and desperately wicked his nature – how abominable his actions; in a word, what a compound of darkness and wickedness he is – a heap of defiled dust, and a mass of confusion – a sink of impiety and iniquity, even the best of mankind, those of the rarest and most refined extraction, take them at their best estate.’ Binning's Sermons, vol. ii. p. 302. Compare Boston's Human Nature in its Four-fold State, pp. 26, 27.
<p>571</p>
‘The least sin cannot but deserve God's wrath and curse eternally.’ Dickson's Truth's Victory over Error, p. 71. ‘All men, even the regenerate, sin daily.’ Ibid. p. 153.
<p>572</p>
‘Our best works have such a mixture of corruption and sin in them, that they deserve his curse and wrath.’ Ibid. p. 130.
<p>573</p>
‘But now, falling away from God, hee hath also so farre degenerated from his owne kind, that he is become inferiour to the beasts.’ Cowper's Heaven Opened, p. 251. ‘O! is not man become so brutish and ignorant, that he may be sent unto the beasts of the field to be instructed of that which is his duty?’ Gray's Spiritual Warfare, p. 28. ‘Men are naturally more bruitish than beasts themselves.’ Boston's Human Nature in its Four-fold State, p. 58. ‘Worse than the beast of the field.’ Halyburton's Great Concern of Salvation, p. 71.
<p>574</p>
‘Infants, even in their mother's belly, have in themselves sufficient guilt to deserve such judgments;’ i. e. when women with child are ‘ript up.’ Hutcheson's Exposition on the Minor Prophets, vol. i. p. 255.
<p>575</p>
‘And in our speech, our Scripture and old Scots names are gone out of request; instead of Father and Mother, Mamma and Papa, training children to speak nonsense, and what they do not understand. These few instances, amongst many that might be given, are additional causes of God's wrath.’ The Life and Death of Mr. Alexander Peden, late Minister of the Gospel at New Glenluce, in Galloway, in Walker's Biographia Presbyteriana, vol. i. p. 140.
<p>576</p>
‘Yea, if the Lord did not restraine her, shee would open her mouth and swallow the wicked, as she did Corah, Dathan, and Abiram.’ Cowper's Heaven Opened, p. 257. Compare Hutcheson's Exposition on the Minor Prophets, vol. i. p. 507.
<p>577</p>
‘There is nothing so monstrous, so deformed in the world, as man.’ Binning's Sermons, vol. i. p. 234. ‘There is not in all the creation such a miserable creature as man.’ Ibid. vol. iii. p. 321. ‘Nothing so miserable.’ Abernethy's Physicke for the Soule, p. 37.
<p>578</p>
‘December 17th, 1635. Mention made of a correction house, which the Session ordeans persons to be taken to, both men and women, and appoints them to be whipt every day during the Session's will.’ Wodrow's Collections upon the Lives of Ministers, vol. ii. part ii. p. 67.
<p>579</p>
On the 22nd October 1648, the Kirk Session of Dunfermline ordered that a certain Janet Robertson ‘shall be cartit and scourged through the town, and markit with an hot iron.’ Chalmers' History of Dunfermline, p. 437.
<p>580</p>
‘As they punish by pecuniary fines, so corporally too, by imprisoning the persons of the delinquents, using them disgracefully, carting them through cities, making them stand in logges, as they call them, pillaries (which in the country churches are fixed to the two sides of the main door of the Parish Church), cutting the halfe of their hair, shaving their beards, &c., and it is more than ordinary, by their “original” and “proper power,” to banish them out of the bounds and limits of the parish, or presbytery, as they list to order it.’ Presbytery Displayd, p. 4.
<p>581</p>
The Scotch clergy of the seventeenth century were not much given to joking; but on one of these occasions a preacher is said to have hazarded a pun. A woman, named Ann Cantly, being made to do penance, ‘Here’ (said the minister), ‘Here is one upon the stool of repentance, they call her Cantly; she saith herself, she is an honest woman, but I trow scantly.’ Scotch Presbyterian Eloquence, p. 125. From what I have read of Scotch theology, I can bear testimony to the accuracy of this book, so far as its general character is concerned. Indeed, the author, through fear of being entirely discredited, has often rather understated his case.
<p>582</p>
As Durham says, in his Exposition of the Song of Solomon, p. 451, ‘It is no burden to an honest believer to acknowledge Christ's ministers, to obey their doctrine, and submit to their censures.’
<p>583</p>
A man, named Alexander Laurie, was brought before the Kirk Session of Perth, ‘and being inquired by the minister if, in his last being out of this country, he had been in Spain, answered that he was in Portugal, but was never present at mass, neither gave reverence to any procession, and that he was never demanded by any concerning his religion. The said Alexander being removed and censured, it was thought good by the (Kirk) Session that he should be admonished not to travel in these parts again, except that they were otherwise reformed in religion.’ Extracts from the Kirk-Session Register of Perth, in The Spottiswoode Miscellany, vol. ii. p. 274. Still earlier, that is, in 1592, the clergy attempted to interfere even with commerce, ‘allegeing that the marchands could not mak vayage in Spayne without danger of their sawlis, and tharefore willit thayme in the nayme of God to absteyne.’ The Historie of King James the Sext, p. 254.
<p>584</p>
See the case of Patrick Stewart, and Mr. Lawson's note upon it, in Lawson's Book of Perth, p. 238. In this instance, the ‘Roman Catholic gentleman’ had been excommunicated, which made matters still worse.
<p>585</p>
The Presbytery of Edinburgh, ‘by their transcendent sole authority, discharged any market to be kept on Monday; the reason was, because it occasioned the travelling of men and horse the Lord's-day before, which prophaned the Sabbath.’ Presbytery Displayd, p. 10. In 1650, Saturday was also taken in by another ecclesiastical senate. ‘The Presbyterie doe appoint the severall brethren in burghes, to deale with such as have not changed ther Mondayes and Satterdayes mercats to other dayes of the weeke, that they may doe the same primo quoque tempore.’ Minutes of the Presbyteries of St. Andrews and Cupar, p. 53.
<p>586</p>
In 1650, ‘For “the down-bearing of sin,” women were not allowed to act as waiters in taverns, but “allenarly men-servands and boys.”’ Chambers' Annals, vol. ii. p. 196. This order ‘wes red and publictlie intimat in all the kirkis of Edinburgh.’ Nicoll's Diary, p. 5.
<p>587</p>
‘Forsameikle as dilatation being made, that Janet Watson holds an house by herself where she may give occasion of slander, therefore Patrick Pitcairn, elder, is ordained to admonish her in the session's name, either to marry, or then pass to service, otherwise that she will not be suffered to dwell by herself.’ Kirk-Session Records of Perth, in The Chronicle of Perth, p. 86.
<p>588</p>
‘Ordains the two sisters, Elspith and Janet Stewart, that they be not found in the house again with their sister, but every one of them shall go to service, or where they may be best entertained without slander, under the penalty of warding their persons and banishment of the town.’ Kirk-Session Register, in Lawson's Book of Perth, p. 169.
<p>589</p>
‘Compeirit William Kinneir, and confest his travelling on the Sabbath day, which he declairit was out of meer necessitie, haveing two watters to croce, and ane tempestuos day, quhilk moowit him to fear that he wold not get the watters crost, and so his credit might faill. He was sharpelie admonished, and promist newer to doe the lyke again.’ Selections from the Records of the Kirk-Session of Aberdeen, p. 136.
<p>590</p>
‘Compearit Thomas Gray, and confest that one Sunday in the morning, he went to Culter to visit a friend, and stayed thair all night. The sessioune warnit him, apud acta, to the next day, and appointed Patrick Gray, his master, to be cited to the next day, to give furder informatioune in the matter. (Sharply rebuked before the pulpit.)’ Selections from the Records of the Kirk-Session of Aberdeen, p. 146.
<p>591</p>
‘It was reported that Margaret Brotherstone did water her kaill wpon the Sabbath day, and thairwpon was ordained to be cited.’ … ‘Compeired Margaret Brotherstone, and confessed her breach of Sabbath in watering of her kaill, and thairwpon ordained to give evidence in publick of her repentance the next Lord's day.’ Extracts from the Register of the Kirk-Session of Humbie, p. 42.
<p>592</p>
Even so late as the middle of the eighteenth century, ‘clergymen were sometimes libelled’ … ‘for shaving’ on Sunday. Sinclair's Statistical Account of Scotland, vol. xvi. p. 34, Edinburgh, 1795. At an earlier period, no one might be shaved on that day. See The Spottiswoode Miscellany, vol. ii. p. 276; and Lawson's Book of Perth, pp. 224, 225.
<p>593</p>
‘Compeired John Gordon of Avachie, and confessed that he had transgressed in travailing on the Sabbath day with horse, going for a milston. Referred to the session of Kinor for censure.’ Extracts from the Presbytery Book of Strathbogie, p. 236. See also the case mentioned in Letters from a Gentleman in the North of Scotland, vol. i. p. 172; ‘This riding on horseback of a Sunday was deemed a great scandal.’
<p>594</p>
In 1647, the punishment was ordered of whoever was guilty of ‘sitting or walking idle upon the streetes and feildes’ on Sunday. Selections from the Minutes of the Synod of Fife, p. 152. In 1742, ‘sitting idle at their doors’ and ‘sitting about doors’ was profane. Robe's Naratives of the Extraordinary Work of the Spirit of God, pp. 109, 110. In 1756, at Perth, ‘to stroll about the fields, or even to walk upon the inches, was looked upon as extremely sinful, and an intolerable violation of the fourth commandment.’ Penny's Traditions of Perth, p. 36.
<p>595</p>
In 1656, ‘Cite Issobell Balfort, servand to William Gordone, tailyeor, beeing found sleeping at the Loche side on the Lord's day in tyme of Sermon.’ Selections from the Records of the Kirk-Session of Aberdeen. p. 137. It was a sin even for children to feel tired of the interminable sermons which they were forced to hear. Halyburton, addressing the young people of his congregation, says, ‘Have not you been glad when the Lord's day was over; or, at least, when the preaching was done, that ye might get your liberty. Has it not been a burden to you, to sit so long in the church? Well, this is a great sin.’ See this noticeable passage, in Halyburton's Great Concern of Salvation, p. 100.
<p>596</p>
In 1719, the Presbytery of Edinburgh indignantly declares, ‘Yea, some have arrived at that height of impiety, as not to be ashamed of washing in waters, and swimming in rivers upon the holy Sabbath.’ Register of Presbytery of Edinburgh, 29th April 1719, in Arnot's History of Edinburgh, p. 204.
<p>597</p>
So late as 1691, the Kirk-Session of Glasgow attempted to prevent all boys from swimming, whatever the day might be. But as the Church was then on the decline, it was necessary to appeal to the civil authority for help. What the result was, I have not been able to ascertain. There is, however, a curious notice, in Wodrow's Collections upon the Lives of Ministers, vol. ii. part ii. p. 77, stating that, on ‘August 6th, 1691, the Session recommends it to the magistrates to think on some overtures for discharging boyes from swimming, in regard one was lately lost.’ I have met with other evidence respecting this; but I cannot remember the passages.
<p>598</p>
The Rev. James Fraser says, ‘The world is a dangerous thing and a great evil, and the comforts of it a hell.’ Select Biographies, vol. ii. p. 220. Compare Gray's Spiritual Warfare, p. 22.
<p>599</p>
‘It is good to be continually afflicted here.’ Select Biographies, vol. ii. p. 220. Gray, advocating the same doctrine, sums up his remarks by a suggestion, that, ‘I think David had never so sweet a time as then, when he was pursued as a partridge by his son Absalom.’ Gray's Great and Precious Promises, p. 14.