Dec.
One good consequence of the English military rule now established in Scotland was the introduction of some improved police regulations into Edinburgh. Householders were compelled to hang out lanterns, from six to nine at night, at their doors and windows; by which arrangement, ‘the winter night was almost as light as the day.’ The expense was reckoned to be about forty-five pounds a night. Rigorous measures were also taken for the cleaning of the streets and lanes, and for preventing foul water being thrown forth from windows.
It would appear that these regulations were steadily kept up during the English occupation. In April 1657, there was a petition from the magistrates of Edinburgh to the commissioners of justiciary craving remission of certain fines, amounting in all to £50 sterling, which had been imposed on the magistrates ‘for not cleansing the streets.’ They alleged that they had ‘employed scavengers’ with a view to giving the commissioners satisfaction.—B. A.
Nicoll, writing towards the close of 1651, gives a second and most unflattering picture of the moral conditions of Scotland. ‘Under heaven,’ he says, ‘there was not greater falset, oppression, division, hatred, pride, malice, and envy, nor was at this time, and diverse and sundry years before (ever since the subscribing the Covenant); every man seeking himself and his awn ends, even under a cloak of piety, whilk did cover much knavery.’ He adds: ‘Much of the ministry, also, could not purge themselves of their vices of pride, avarice, and cruelty; where they maligned, they were divided in their judgments and opinions, and made their pulpits to speak ane against another. Great care they had of their augmentations, and Reek Pennies,[155] never before heard of but within thir few years. Pride and cruelty, ane against another, much abounded; little charity or mercy to restore the weak, was to be found among them.... This I observe not out of malice to the ministry, but to record the truth, for all offended, from the prince to the beggar.’
1651.
It is instructive to observe that no sooner had the ecclesiastical system recently paramount received a blow, than dissent, so long repressed, began to make itself heard. Nicoll notes that ‘much hypocrisy and falset formerly hid did now break out amang our Scots, wha, leaving their former principles of religion, became papists and atheists.’ Many sought favour with the English by supporting their rule, advising that liberty of conscience which was regarded with such abhorrence by the Scottish church, and calling for a restraint to be put upon the power of presbyteries as ‘anti-Christian and tyrannical.’ ‘Others vilipend the Covenant, holding it lawful for all men to break it, as being ane human institution;’ at the same time denouncing many of the clergy as not worthy to teach, declaring the Sabbath to be unnecessary, and propounding that children should not be baptised ‘till they could give confession of their faith.’
About April 1652, we begin to find dissent taking recognisable forms. There were now Antinomians, Antitrinitarians, Familists,[156] and Seekers, as well as Brownists, Independents, and Erastians. Where there had formerly been no avowed Anabaptists, there were now many, ‘sae that thrice in the week—namely, on Monday, Wednesday, and Friday—there were some dippit at Bonnington Mill, betwixt Leith and Edinburgh, both men and women of good rank. Some days there would be sundry hundred persons attending that action, and fifteen persons baptised in one day by the Anabaptists.’ Among the converts was ‘the Lady Craigie Wallace, a lady in the west country.’—Nic. In autumn, at Cupar, Mr Brown, preacher to Fairfax’s regiment, re-baptised several of the soldiers ‘in the Eden, near to Airdrie’s lodging, by dipping them over head and ears, many of the inhabitants looking on.’—Lam.
1652. Mar.