History of Civilization in England, Vol. 3 of 3

Nor was this to be regarded as a solitary occurrence. On the contrary, it usually happened, that when a Scotch minister departed from this life, the event was accompanied by portents, in order that the people might understand that something terrible was going on, and that they were incurring a serious, perhaps an irretrievable, loss. Sometimes the candles would be mysteriously extinguished, without any wind, and without any one touching them.⁴⁷⁵ Sometimes, even when the clergyman was preaching, the supernatural appearance of an animal would announce his approaching end in face of the congregation, who might vainly mourn what they were unable to avert.⁴⁷⁶ Sometimes the body of the holy man would remain for years unchanged and undecayed; death not having the power over it which it would have had over the corpse of a common person.⁴⁷⁷ On other occasions, notice was given to him of his death, years before it occurred;⁴⁷⁸ and, to strike greater awe into the public mind, it was remarked, that when one minister died, others were taken away at the same time, so that, the bereavement being more widely felt, men might, by the magnitude of the shock, be rendered sensible of the inestimable value of those preachers whose lives were happily spared.⁴⁷⁹

It was, moreover, generally understood, that a minister, during his abode in this world, was miraculously watched over and protected. He was peculiarly favoured by angels, who, though they did good offices to all members of the true church, were especially kind to the clergy;⁴⁸⁰ and it was well known, that the celebrated Rutherford, when only four years old, having fallen into a well, was pulled out by an angel, who came there for the purpose of saving his life.⁴⁸¹ Another clergyman, who was in the habit of oversleeping himself, used to be roused to his duty in the morning, by three mysterious knocks at his door, which, if they did not produce a proper effect, were repeated close to his bed. These knocks never failed on Sunday, and on days when he had to administer the communion; and they lasted during the whole of his ministry, until he became old and infirm, when they entirely ceased.⁴⁸²

By the propagation of these and similar stories, in a country already prepared for their reception, the Scotch mind became imbued with a belief in miraculous interposition, to an extent which would be utterly incredible if it were not attested by a host of contemporary and unimpeachable witnesses. The clergy, partly because they shared in the general delusion, and partly because they derived benefit from it, did every thing they could to increase the superstition of their countrymen, and to familiarize them with notions of the supernatural world, such as can only be paralleled in the monastic legends of the middle ages.⁴⁸³ How they laboured to corrupt the national intellect, and how successful they were in that base vocation, has been hitherto known to no modern reader; because no one has had the patience to peruse their interminable discourses, commentaries, and the other religious literature in which their sentiments are preserved. As, however, the preachers were, in Scotland, more influential than all other classes put together, it is only by comparing their statements with what is to be found in the general memoirs and correspondence of the time, that we can at all succeed in reconstructing the history of a period, which, to the philosophic student of the human mind, is full of great, though melancholy, interest. I shall, therefore, make no apology for entering into still further details respecting these matters; and I hope to put the reader in possession of such facts as will connect the past history of Scotland with its present state, and will enable him to understand why it is, that so great a people are, in many respects, still struggling in darkness, simply because they still live under the shadow of that long and terrible night, which for more than a century, covered the land. It will also appear, that their hardness and moroseness of character, their want of gaiety, and their indifference to many of the enjoyments of life, are traceable to the same cause, and are the natural product of the gloomy and ascetic opinions inculcated by their religious teachers. For, in that age, as in every other, the clergy, once possessed of power, showed themselves harsh and unfeeling masters. They kept the people in a worse than Egyptian bondage, inasmuch as they enslaved mind as well as body, and not only deprived men of innocent amusements, but taught them that those amusements were sinful. And so thoroughly did they do their work, that, though a hundred and fifty years have elapsed since their supremacy began to wane, the imprint of their hands is everywhere discernible. The people still bear the marks of the lash; the memory of their former servitude lives among them; and they crouch before their clergy as they did of old, abandoning their rights, sacrificing their independence, and yielding up their consciences, to the dictates of an intolerant and ambitious priesthood.

Of all the means of intimidation employed by the Scotch clergy, none was more efficacious than the doctrines they propounded respecting evil spirits and future punishment. On these subjects they constantly uttered the most appalling threats. The language, which they used, was calculated to madden men with fear, and to drive them to the depths of despair. That it often had this consequence, and produced most fatal results, we shall presently see. And, what made it more effectual was, that it completely harmonized with those other gloomy and ascetic notions which the clergy inculcated, and according to which, pleasures being regarded as sinful, sufferings were regarded as religious. Hence that love of inflicting pain, and that delight in horrible and revolting ideas, which characterized the Scotch mind during the seventeenth century. A few specimens of the prevailing opinions will enable the reader to understand the temper of the time, and to appreciate the resources which the Scotch clergy could wield, and the materials with which they built up the fabric of their power.

It was generally believed, that the world was overrun by evil spirits, who not only went up and down the earth, but also lived in the air, and whose business it was to tempt and hurt mankind.⁴⁸⁴ Their number was infinite, and they were to be found at all places and in all seasons. At their head was Satan himself, whose delight it was to appear in person, ensnaring or terrifying every one he met.⁴⁸⁵ With this object, he assumed various forms. One day, he would visit the earth as a black dog;⁴⁸⁶ on another day, as a raven;⁴⁸⁷ on another, he would be heard in the distance, roaring like a bull.⁴⁸⁸ He appeared sometimes as a white man in black clothes;⁴⁸⁹ and sometimes he came as a black man in black clothes, when it was remarked that his voice was ghastly, that he wore no shoes, and that one of his feet was cloven.⁴⁹⁰ His stratagems were endless. For, in the opinion of divines, his cunning increased with his age; and having been studying for more than five thousand years, he had now attained to unexampled dexterity.⁴⁹¹ He could, and he did, seize both men and women, and carry them away through the air.⁴⁹² Usually, he wore the garb of laymen, but it was said, that, on more than one occasion, he had impudently attired himself as a minister of the gospel.⁴⁹³ At all events, in one dress or other, he frequently appeared to the clergy, and tried to coax them over to his side.⁴⁹⁴ In that, of course, he failed; but, out of the ministry, few, indeed, could withstand him. He could raise storms and tempests; he could work, not only on the mind, but also on the organs of the body, making men hear and see whatever he chose.⁴⁹⁵ Of his victims, some he prompted to commit suicide,⁴⁹⁶ others to commit murder.⁴⁹⁷ Still, formidable as he was, no Christian was considered to have attained to a full religious experience, unless he had literally seen him, talked to him, and fought with him.⁴⁹⁸ The clergy were constantly preaching about him, and preparing their audience for an interview with their great enemy. The consequence was, that the people became almost crazed with fear. Whenever the preacher mentioned Satan, the consternation was so great, that the church resounded with sighs and groans.⁴⁹⁹ The aspect of a Scotch congregation in those days, is, indeed, hard for us to conceive. Not unfrequently the people, benumbed and stupefied with awe, were rooted to their seats by the horrible fascination exercised over them, which compelled them to listen, though they are described as gasping for breath, and with their hair standing on end.⁵⁰⁰ Such impressions were not easily effaced. Images of terror were left on the mind, and followed the people to their homes, and in their daily pursuits. They believed that the devil was always, and literally, at hand; that he was haunting them, speaking to them, and tempting them. There was no escape. Go where they would, he was there. A sudden noise, nay, even the sight of an inanimate object, such as a stone, was capable of reviving the association of ideas, and of bringing back to the memory the language uttered from the pulpit.⁵⁰¹

Nor is it strange that this should be the case. All over Scotland, the sermons were, with hardly an exception, formed after the same plan, and directed to the same end. To excite fear, was the paramount object.⁵⁰² The clergy boasted, that it was their special mission to thunder out the wrath and curses of the Lord.⁵⁰³ In their eyes, the Deity was not a beneficent being, but a cruel and remorseless tyrant. They declared that all mankind, a very small portion only excepted, were doomed to eternal misery. And when they came to describe what that misery was, their dark imaginations revelled and gloated at the prospect. In the pictures which they drew, they reproduced and heightened the barbarous imagery of a barbarous age. They delighted in telling their hearers, that they would be roasted in great fires, and hung up by their tongues.⁵⁰⁴ They were to be lashed with scorpions, and see their companions writhing and howling around them.⁵⁰⁵ They were to be thrown into boiling oil and scalding lead.⁵⁰⁶ A river of fire and brimstone, broader than the earth, was prepared for them;⁵⁰⁷ in that, they were to be immersed; their bones, their lungs, and their liver, were to boil, but never be consumed.⁵⁰⁸ At the same time, worms were to prey upon them; and while these were gnawing at their bodies, they were to be surrounded by devils, mocking and making pastime of their pains.⁵⁰⁹ Such were the first stages of suffering, and they were only the first. For the torture, besides being unceasing, was to become gradually worse. So refined was the cruelty, that one hell was succeeded by another; and, lest the sufferer should grow callous, he was, after a time, moved on, that he might undergo fresh agonies in fresh places, provision being made that the torment should not pall on the sense, but should be varied in its character, as well as eternal in its duration.⁵¹⁰

All this was the work of the God of the Scotch clergy.⁵¹¹ It was not only his work, it was his joy and his pride. For, according to them, hell was created before man came into the world; the Almighty, they did not scruple to say, having spent his previous leisure in preparing and completing this place of torture, so that, when the human race appeared, it might be ready for their reception.⁵¹² Ample, however, as the arrangements were, they were insufficient; and hell, not being big enough to contain the countless victims incessantly poured into it, had, in these latter days, been enlarged.⁵¹³ There was now sufficient room. But in that vast expanse there was no void, for the whole of it reverberated with the shrieks and yells of undying agony.⁵¹⁴ They rent the air with horrid sound, and, amid their pauses, other scenes occurred, if possible, still more excruciating. Loud reproaches filled the ear: children reproaching their parents, and servants reproaching their masters. Then, indeed, terror was rife, and abounded on every side. For, while the child cursed his father, the father, consumed by remorse, felt his own guilt; and both children and fathers made hell echo with their piercing screams, writhing in convulsive agony at the torments which they suffered, and knowing that other torments more grievous still were reserved for them.⁵¹⁵

Even now such language freezes the blood, when we consider what must have passed through the minds of those who could bring themselves to utter it. The enunciation of such ideas unfolds the character of the men, and lays bare their inmost spirit. We shudder, when we think of the dark and corrupted fancy, the vindictive musings, the wild, lawless, and uncertain thoughts which must have been harboured by those who could combine and arrange the different parts of this hideous scheme. No hesitation, no compunction, no feelings of mercy, ever seem to have entered their breasts. It is evident, that their notions were well matured; it is equally evident, that they delighted in them. They were marked by a unity of conception, and were enforced with a freshness and vigour of language, which shows that their heart was in their work. But before this could have happened, they must have been dead to every emotion of pity and tenderness. Yet, they were the teachers of a great nation, and were, in every respect, the most influential persons in that nation. The people, credulous and grossly ignorant, listened and believed. We, at this distance of time, and living in another realm of thought, can form but a faint conception of the effect which these horrible conceits produced upon them. They were convinced that, in this world, they were incessantly pursued by the devil, and that he, and other evil spirits, were constantly hovering around them, in bodily and visible shape, tempting them, and luring them on to destruction. In the next world, the most frightful and unheard-of punishments awaited them; while both this world and the next were governed by an avenging Deity, whose wrath it was impossible to propitiate. No wonder that, with these ideas before them, their reason should often give way, and that a religious mania should set in, under whose influence they, in black despair, put an end to their lives.⁵¹⁶

Little comfort, indeed, could men then gain from their religion. Not only the devil, as the author of all evil, but even He whom we recognise as the author of all good, was, in the eyes of the Scotch clergy, a cruel and vindictive being, moved with anger like themselves. They looked into their own hearts, and there they found the picture of their God. According to them, He was a God of terror, instead of a God of love.⁵¹⁷ To Him they imputed the worst passions of their own peevish and irritable nature. They ascribed to Him, revenge, cunning, and a constant disposition to inflict pain. While they declared that nearly all mankind were sinners beyond the chance of redemption, and were, indeed, predestined to eternal ruin, they did not scruple to accuse the Deity of resorting to artifice against these unhappy victims; lying in wait for them, that He might catch them unawares.⁵¹⁸ The Scotch clergy taught their hearers, that the Almighty was so sanguinary, and so prone to anger, that He raged even against walls and houses and senseless creatures, wreaking His fury more than ever, and scattering desolation on every side.⁵¹⁹ Sooner than miss His fell and malignant purpose, He would, they said, let loose avenging angels, to fall upon men and upon their families.⁵²⁰ Independently of this resource, He had various ways whereby He could at once content Himself and plague His creatures, as was particularly shown in the devices which He employed to bring famine on a people.⁵²¹ When a country was starving, it was because God, in His anger, had smitten the soil, had stopped the clouds from yielding their moisture, and thus made the fruits of the earth to wither.⁵²² All the intolerable sufferings caused by a want of food, the slow deaths, the agony, the general misery, the crimes which that misery produced, the anguish of the mother as she saw her children wasting away and could give them no bread, all this was His act, and the work of His hands.⁵²³ In His anger, He would sometimes injure the crops by making the spring so backward, and the weather so cold and rainy, as to insure a deficiency in the coming harvest.⁵²⁴ Or else, he would deceive men, by sending them a favourable season, and, after letting them toil and sweat in the hope of an abundant supply, He would, at the last moment, suddenly step in, and destroy the corn just as it was fit to be reaped.⁵²⁵ For, the God of the Scotch Kirk was a God who tantalized His creatures as well as punished them; and when He was provoked, He would first allure men by encouraging their expectations, in order that their subsequent misery might be more poignant.⁵²⁶

Under the influence of this horrible creed, and from the unbounded sway exercised by the clergy who advocated it, the Scotch mind was thrown into such a state, that, during the seventeenth, and part of the eighteenth, century, some of the noblest feelings of which our nature is capable, the feelings of hope, of love, and of gratitude, were set aside, and were replaced by the dictates of a servile and ignominous fear. The physical sufferings to which the human frame is liable, nay, even the very accidents to which we are casually exposed, were believed to proceed, not from our ignorance, nor from our carelessness, but from the rage of the Deity. If a fire chanced to break out in Edinburgh, the greatest alarm was excited, because it was the voice of God crying out against a luxurious and dissolute city.⁵²⁷ If a boil or a sore appeared on your body, that, too, was a divine punishment, and it was more than doubtful whether it might lawfully be cured.⁵²⁸ The small-pox, being one of the most fatal as well as one of the most loathsome of all diseases, was especially sent by God; and, on that account, the remedy of inoculation was scouted as a profane attempt to frustrate His intentions.⁵²⁹ Other disorders, which, though less terrible, were very painful, proceeded from the same source, and all owed their origin to the anger of the Almighty.⁵³⁰ In every thing, His power was displayed, not by increasing the happiness of men, nor by adding to their comforts, but by hurting and vexing them in all possible ways. His hand, always raised against the people, would sometimes deprive them of wine by causing the vintage to fail;⁵³¹ sometimes, would destroy their cattle in a storm;⁵³² and sometimes, would even make dogs bite their legs when they least expected it.⁵³³ Sometimes, He would display His wrath by making the weather excessively dry;⁵³⁴ sometimes, by making it equally wet.⁵³⁵ He was always punishing; always busy in increasing the general suffering, or, to use the language of the time, making the creature smart under the rod.⁵³⁶ Every fresh war was the result of His special interference; it was not caused by the meddling folly or insensate ambition of statesmen, but it was the immediate work of the Deity, who was thus made responsible for all the devastations, the murders, and other crimes more horrible still, which war produces.⁵³⁷ In the intervals of peace, which, at that period, were very rare, He had other means of vexing mankind. The shock of an earthquake was a mark of His displeasure;⁵³⁸ a comet was a sign of coming tribulation;⁵³⁹ and when an eclipse appeared, the panic was so universal, that persons of all ranks hastened to church to deprecate His wrath.⁵⁴⁰ What they heard there, would increase their fear, instead of allaying it. For the clergy taught their hearers, that even so ordinary an event as thunder, was meant to excite awe, and was sent for the purpose of showing to men with how terrible a master they had to deal.⁵⁴¹ Not to tremble at thunder, was, therefore, a mark of impiety; and, in this respect, man was unfavourably contrasted with the lower animals, since they were invariably moved by this symptom of divine power.⁵⁴²

These visitations, eclipses, comets, earthquakes, thunder, famine, pestilence, war, disease, blights in the air, failures in the crops, cold winters, dry summers, these, and the like, were, in the opinion of the Scotch divines, outbreaks of the anger of the Almighty against the sins of men; and that such outbreaks were incessant is not surprising, when we consider that, in the same age, and according to the same creed, the most innocent, and even praiseworthy, actions were deemed sinful, and worthy of chastisement. The opinions held on this subject are not only curious, but extremely instructive. Besides forming an important part of the history of the human mind, they supply decisive proof of the danger of allowing a single profession to exalt itself above all other professions. For, in Scotland, as elsewhere, directly the clergy succeeded in occupying a more than ordinary amount of public attention, they availed themselves of that circumstance to propagate those ascetic doctrines, which, while they strike at the root of human happiness, benefit no one except the class which advocates them. That class, indeed, can hardly fail to reap advantage from a policy, which, by increasing the apprehensions to which the ignorance and timidity of men make them too liable, does also increase their eagerness to fly for support to their spiritual advisers. And the greater the apprehension, the greater the eagerness. Of this, the Scotch clergy, who were perfect masters of their own art, were well aware. Under their influence, a system of morals was established, which, representing nearly every act as sinful, kept the people in perpetual dread, lest unwittingly they were committing some enormous offence, which would bring upon their heads a signal and overwhelming punishment.

According to this code, all the natural affections, all social pleasures, all amusements, and all the joyous instincts of the human heart were sinful, and were to be rooted out. It was sinful for a mother to wish to have sons;⁵⁴³ and, if she had any, it was sinful to be anxious about their welfare.⁵⁴⁴ It was a sin to please yourself, or to please others; for, by adopting either course, you were sure to displease God.⁵⁴⁵ All pleasures, therefore, however slight in themselves, or however lawful they might appear, must be carefully avoided.⁵⁴⁶ When mixing in society, we should edify the company, if the gift of edification had been bestowed upon us; but we should by no means attempt to amuse them.⁵⁴⁷ Cheerfulness, especially when it rose to laughter, was to be guarded against; and we should choose for our associates grave and sorrowful men, who were not likely to indulge in so foolish a practice.⁵⁴⁸ Smiling, provided it stopped short of laughter, might occasionally be allowed; still, being a carnal pastime, it was a sin to smile on Sunday.⁵⁴⁹ Even on week-days, those who were most imbued with religious principles hardly ever smiled, but sighed, groaned, and wept.⁵⁵⁰ A true Christian would be careful, in his movements, to preserve invariable gravity, never running, but walking soberly, and not treading out in a brisk and lively manner, as unbelievers are wont to do.⁵⁵¹ So, too, if he wrote to a friend, he must beware lest his letter should contain any thing like jocoseness; since jesting is incompatible with a holy and serious life.⁵⁵²

It was, moreover, wrong to take pleasure in beautiful scenery; for a pious man had no concern with such matters, which were beneath him, and the admiration of which should be left to the unconverted.⁵⁵³ The unregenerate might delight in these vanities, but they who were properly instructed, saw Nature as she really was, and knew that as she, for about five thousand years, had been constantly on the move, her vigour was well-nigh spent, and her pristine energy had departed.⁵⁵⁴ To the eye of ignorance, she still seemed fair and fresh; the fact, however, was, that she was worn out and decrepit; she was suffering from extreme old age; her frame, no longer elastic, was leaning on one side, and she soon would perish.⁵⁵⁵ Owing to the sin of man, all things were getting worse, and nature was degenerating so fast, that already the lilies were losing their whiteness, and the roses their smell.⁵⁵⁶ The heavens were waxing old;⁵⁵⁷ the very sun, which lighted the earth, was becoming feeble.⁵⁵⁸ This universal degeneracy was sad to think of; but the profane knew it not. Their ungodly eyes were still pleased by what they saw. Such was the result of their obstinate determination to indulge the senses, all of which were evil; the eye being, beyond comparison, the most wicked. Hence, it was especially marked out for divine punishment; and, being constantly sinning, it was afflicted with fifty-two different diseases, that is, one disease for each week in the year.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