Kate Carnegie and Those Ministers

by Ian Maclaren

Two tramps held conference.

"You have done kindly by me in calling"—the vagabond had finished his story and was standing, a very abject figure, among the books—"and in giving me the message from your friend. I am truly thankful that he is now labouring—in iron, did you say? and I hope he may be a cunning artificer.

"You will not set it down to carelessness that I cannot quite recall the face of your friend, for, indeed, it is my privilege to see many travellers, and there are times when I may have been a minister to them on their journeys, as I would be to you also if there be anything in which I can serve you. It grieves me to say that I have no clothing that I might offer you; it happens that a very worthy man passed here a few days ago most insufficiently clad and … but I should not have alluded to that; my other garments, save what I wear, are … kept in a place of … safety by my excellent housekeeper, and she makes their custody a point of conscience; you might put the matter before her.… Assuredly it would be difficult, and I crave your pardon for putting you in an … embarrassing position; it is my misfortune to have to-day neither silver nor gold," catching sight of Carmichael in the passage, "this is a Providence. May I borrow from you, John, some suitable sum for our brother here who is passing through adversity?"

"Do not be angry with me, John"—after the tramp had departed, with five shillings in hand and much triumph over Carmichael on his face—"nor speak bitterly of our fellow men. Verily theirs is a hard lot who have no place to lay their head, and who journey in weariness from city to city. John, I was once a stranger and a wayfarer, wandering over the length and breadth of the land. Nor had I a friend on earth till my feet were led to the Mains, where my heart was greatly refreshed, and now God has surrounded me with young men of whose kindness I am not worthy, wherefore it becometh me to show mercy unto others," and the Rabbi looked at Carmichael with such sweetness, that the lad's sullenness began to yield, although he made no sign.

"Moreover," and the Rabbi's voice took a lower tone, "as often as I look on one of those men of the highways, there cometh to me a vision of Him who was an outcast of the people, and albeit some may be as Judas, peradventure one might beg alms of me, a poor sinful man, some day, and lo it might be … the Lord Himself in a saint," and the Rabbi bowed his head and stood awhile much moved.

"Rabbi," after a pause, during which Carmichael's face had changed, "you are incorrigible. For years we have been trying to make you a really good and wise man, both by example and precept, and you are distinctly worse than when we began—more lazy, miserly, and uncharitable. It is very disheartening.

"Can you receive another tramp and give him a bed, for I am in low spirits, and so, like every other person in trouble, I come to you, you dear old saint, and already I feel a better man."

"Receive you, John? It is doubtless selfish, but it is not given to you to know how I weary to see your faces, and we shall have much converse together—there are some points I would like your opinion on—but first of all, after a slight refreshment, we must go to Mains: behold the aid to memory I have designed"—and the Rabbi pointed to a large square of paper hung above Chrysostom, with "Farewell, George Pitillo, 3 o'clock." "He is the son's son of my benefactor, and he leaves his father's house this day to go into a strange land across the sea: I had a service last night at Mains, and expounded the departure of Abraham, but only slightly, being somewhat affected through the weakness of the flesh. There was a covenant made between the young man and myself, that I should meet him at the crossing of the roads to-day, and it is in my mind to leave a parable with him against the power of this present world."

Then the Rabbi fell into a meditation till the dog-cart came up, Mains and his wife in the front and George alone in the back, making a brave show of indifference.

"George," said the Rabbi, looking across the field and speaking as to himself, "we shall not meet again in this world, and in a short space they will bury me in Kilbogie kirkyard, but it will not be in me to lie still for thinking of the people I have loved. So it will come to pass that I may rise—you have ears to understand, George—-and I will inquire of him that taketh charge of the dead about many and how it fares with them."

"And George Pitillo, what of him, Andrew?"

"'Oh, it's a peety you didna live langer, Mr. Saunderson, for George hes risen in the warld and made a great fortune.'"

"How does it go with his soul, Andrew?"

"'Well, you see, Mister Saunderson, George hes hed many things to think about, and he maybe hasna hed time for releegion yet, but nae doot he 'll be turnin' his mind that wy soon.'"

"Poor George, that I baptised and admitted to the sacrament and … loved: exchanged his soul for the world."

The sun was setting fast, and the landscape—bare stubble fields, leafless trees, still water, long, empty road—was of a blood-red colour fearsome to behold, so that no one spake, and the horse chafing his bit made the only sound.

Then the Rabbi began again.

"And George Pitillo—tell me, Andrew?"

"'Weel, ye see, Mister Saunderson, ye wud be sorry for him, for you and he were aye chief; he's keepit a gude name an' workit hard, but hesna made muckle o' this warld.'"

"And his soul, Andrew?"

"'Oo, that's a' richt; gin we a' hed as gude a chance for the next warld as George Pitillo we micht be satisfied.'"

"That is enough for his old friend; hap me over again, Andrew, and I'll rest in peace till the trumpet sound."

Carmichael turned aside, but he heard something desperately like a sob from the back of the dog-cart, and the Rabbi saying, "God be with you, George, and as your father's father received me in the day of my sore discouragement, so may the Lord God of Israel open a door for you in every land whithersoever you go, and bring you in at last through the gates into the city." The Rabbi watched George till the dog-cart faded away into the dusk of the winter's day, and they settled for the night in their places among the books before the Rabbi spoke.

It was with a wistful tenderness that he turned to Carmichael and touched him slightly with his hand, as was a fashion with the Rabbi.

"You will not think me indifferent to your welfare because I have not inquired about your affairs, for indeed this could not be, but the going forth of this lad has tried my heart. Is there aught, John, that it becometh you to tell me, and wherein my years can be of any avail?"

"It is not about doctrine I wished to speak to you, Rabbi, although I am troubled thus also, but about … you remember our talk."

"About the maid, surely; I cannot forget her, and indeed often think of her since the day you brought me to her house and made me known unto her, which was much courtesy to one who is fitter for a book-room than a woman's company.

"She is fair of face and hath a pleasant manner, and surely beauty and a winsome way are from God; there seemed also a certain contempt of baseness and a strength of will which are excellent. Perhaps my judgment is not even because Miss Carnegie was gracious to me, and you know, John, it is not in me to resist kindness, but this is how she seems to me. Has there been trouble between you?"

"Do not misunderstand me, Rabbi; I have not spoken one word of love to … Miss Carnegie, nor she to me; but I love her, and I thought that perhaps she saw that I loved her. But now it looks as if … what I hoped is never to be," and Carmichael told the Queen Mary affair.

"Is it not marvellous," mused the Rabbi, looking into the fire, "how one woman who was indeed at the time little more than a girl did carry men, many of them wise and clever, away as with a flood, and still divideth scholars and even … friends?

"It was not fitting that Miss Carnegie should have left God's house in heat of temper, and it seemeth to us that she hath a wrong reading of history, but it is surely good that she hath her convictions, and holdeth them fast like a brave maid.

"Is it not so, John, that friends and doubtless also … lovers have been divided by conscience and have been on opposite sides in the great conflict, and doth not this show how much of conscience there is among men?

"It may be this dispute will not divide you—being now, as it were, more an argument of the schools than a matter of principle, but if it should appear that you are far apart on the greater matters of faith, then … you will have a heavy cross to carry. But it is my mind that the heart of the maiden is right, and that I may some day see her … in your home, whereat my eyes would be glad."

The Rabbi was so taken up with the matter that he barely showed Carmichael a fine copy of John of Damascus he had secured from London, and went out of his course at worship to read, as well as to expound with much feeling, the story of Ruth the Moabitess, showing conclusively that she had in her a high spirit, and that she was designed of God to be a strength to the house of David. He was also very cheerful in the morning, and bade Carmichael good-bye at Tochty woods with encouraging words. He also agreed to assist his boy at the Drumtochty sacrament.

It was evident that the Rabbi's mind was much set on this visit, but Carmichael did not for one moment depend upon his remembering the day, and so Burnbrae started early on the Saturday with his dog-cart to bring Saunderson up and deposit him without fail in the Free Kirk manse of Drumtochty. Six times that day did the minister leave his "action" sermon and take his way to the guest room, carrying such works as might not be quite unsuitable for the old scholar's perusal, and arranging a lamp of easy management, that the night hours might not be lost. It was late in the afternoon before the Rabbi was delivered at the manse, and Burnbrae gave explanations next day at the sacramental dinner.

"It wes just ten when a' got tae the manse o' Kilbogie, an' his hoosekeeper didna ken whar her maister wes; he micht be in Kildrummie by that time, she said, or half wy tae Muirtown. So a' set oot an' ransackit the parish till a' got him, an' gin he wesna sittin' in a bothie takin' brose wi' the plowmen an' expoundin' Scripture a' the time.

"He startit on the ancient martyrs afore we were half a mile on the road, and he gied ae testimony aifter anither, an' he wesna within sicht o' the Reformation when we cam tae the hooses; a 'll no deny that a' let the mare walk bits o' the road, for a' cud hae heard him a' nicht; ma bluid 's warmer yet, freends."

The Rabbi arrived in great spirits, and refused to taste meat till he had stated the burden of his sermon for the morrow.

"If the Lord hath opened our ears the servant must declare what has been given him, but I prayed that the message sent through me to your flock, John, might be love. It hath pleased the Great Shepherd that I should lead the sheep by strange paths, but I desired that it be otherwise when I came for the first time to Drumtochty.

"Two days did I spend in the woods, for the stillness of winter among the trees leaveth the mind disengaged for the Divine word, and the first day my soul was heavy as I returned, for this only was laid upon 'vessels of wrath, fitted to destruction.' And, John, albeit God would doubtless have given me strength according to His will, yet I was loath to bear this awful truth to the people of your charge.

"Next day the sun was shining pleasantly in the wood and it came to me that clouds had gone from the face of God, and as I wandered among the trees a squirrel sat on a branch within reach of my hand and did not flee. Then I heard a voice, 'I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee.'

"It was, in an instant, my hope that this might be God's word by me, but I knew not it was so till the Evangel opened up on all sides, and I was led into the outgoings of the eternal love after so moving a fashion that I dared to think that grace might be effectual even with me … with me.

"God opened my mouth on Sabbath on this text unto my own flock, and the word was not void. It is little that can be said on sovereign love in two hours and it may be a few minutes; yet even this may be more than your people are minded to bear. So I shall pretermit certain notes on doctrine; for you will doubtless have given much instruction on the purposes of God, and very likely may be touching on that mystery in your action sermon."

During the evening the Rabbi was very genial—tasting Sarah's viands with relish, and comparing her to Rebecca, who made savoury meat, urging Carmichael to smoke without scruple, and allowing himself to snuff three times, examining the bookshelves with keen appreciation, and finally departing with three volumes of modern divinity under his arm, to reinforce the selection in his room, "lest his eyes should be held waking in the night watches." He was much overcome by the care that had been taken for his comfort, and at the door of his room blest his boy: "May the Lord give you the sleep of His beloved, and strengthen you to declare all His truth on the morrow." Carmichael sat by his study fire for a while and went to bed much cheered, nor did he dream that there was to be a second catastrophe in the Free Kirk of Drumtochty which would be far sadder than the first, and leave in one heart life-long regret.

CHAPTER XIX.

THE FEAR OF GOD.

t was the way of the Free Kirk that the assisting minister at the Sacrament should sit behind the Communion Table during the sermon, and the congregation, without giving the faintest sign of observation, could estimate its effect on his face. When Doctor Dowbiggin composed himself to listen as became a Church leader of substantial build—his hands folded before him and his eyes fixed on the far window—and was so arrested by the opening passage of Cunningham's sermon on Justification by Faith that he visibly started, and afterward sat sideways with his ears cocked, Drumtochty, while doubtful whether any Muirtown man could appreciate the subtlety of their minister, had a higher idea of the Doctor; and when the Free Kirk minister of Kildrummie—a stout man and given to agricultural pursuits—went fast asleep under a masterly discussion of the priesthood of Melchisedek, Drumtochty's opinion of the intellectual condition of Kildrummie was confirmed beyond argument.

During his ministry of more than twenty years the Rabbi had never preached at Drumtochty—being fearful that he might injure the minister who invited him, or might be so restricted in time as to lead astray by ill-balanced statements—and as the keenest curiosity would never have induced any man to go from the Glen to worship in another parish, the Free Kirk minister of Kilbogie was still unjudged in Drumtochty. They were not sorry to have the opportunity at last, for they had suffered not a little at the hands of Kilbogie in past years, and the coming event disturbed the flow of business at Muirtown market.

"Ye 're tae hae the Doctor at laist," Mains said to Netherton—letting the luck-penny on a transaction in seed-corn stand over—"an' a 'm jidgin' the time 's no been lost. He's plainer an' easier tae follow then he wes at the affgo. Ma word"—contemplating the exercise before the Glen—"but ye 'll aye get eneuch here and there tae cairry hame." Which shows what a man the Rabbi was, that on the strength of his possession a parish like Kilbogie could speak after this fashion to Drumtochty.

"He 'll hae a fair trial, Mains"—Netherton's tone was distinctly severe—"an' mony a trial he's hed in his day, they say: wes't three an' twenty kirks he preached in, afore ye took him? But mind ye, length 's nae standard in Drumtochty; na, na, it's no hoo muckle wind a man hes, but what like is the stuff that comes. It's bushels doon bye, but it's wecht up bye."

Any prejudice against the Rabbi, created by the boasting of a foolish parish not worthy of him, was reduced by his venerable appearance before the pulpit, and quite dispelled by his unfeigned delight in Carmichael's conduct of the "preliminaries." Twice he nodded approval to the reading of the hundredth Psalm, and although he stood with covered face during the prayer, he emerged full of sympathy. As his boy read the fifty-third of Isaiah the old man was moved well-nigh to tears, and on the giving out of the text from the parable of the Prodigal Son, the Rabbi closed his eyes with great expectation, as one about to be fed with the finest of the wheat.

Carmichael has kept the sermon unto this day, and as often as he finds himself growing hard or supercilious, reads it from beginning to end. It is his hair shirt, to be worn from time to time next his soul for the wrongness in it and the mischief it did. He cannot understand how he could have said such things on a Sacrament morning and in the presence of the Rabbi, but indeed they were inevitable. When two tides meet there is ever a cruel commotion, and ships are apt to be dashed on the rocks, and Carmichael's mind was in a "jabble" that day. The new culture, with its wider views of God and man, was fighting with the robust Calvinism in which every Scot is saturated, and the result was neither peace nor charity. Personally the lad was kindly and good-natured, intellectually he had become arrogant, intolerant, acrid, flinging out at old-fashioned views, giving quite unnecessary challenges, arguing with imaginary antagonists. It has ever seemed to me, although I suppose that history is against me, that if it be laid on any one to advocate a new view that will startle people, he ought of all men to be conciliatory and persuasive; but Carmichael was, at least in this time of fermentation, very exasperating and pugnacious, and so he drove the Rabbi to the only hard action of his life, wherein the old man suffered most, and which may be said to have led to his death.

Carmichael, like the Rabbi, had intended to preach that morning on the love of God, and thought he was doing so with some power. What he did was to take the Fatherhood of God and use it as a stick to beat Pharisees with, and under Pharisees he let it be seen that he included every person who still believed in the inflexible action of the moral laws and the austere majesty of God. Many good things he no doubt said, but each had an edge, and it cut deeply into people of the old school. Had he seen the Rabbi, it would not have been possible for him to continue, but he only was conscious of Lachlan Campbell, with whom he had then a feud, and who, he imagined, had come to criticise him. So he went on his rasping way that Sacrament morning, as when one harrows the spring earth with iron teeth, exciting himself with every sentence to fresh crudities of thought and extravagances of opposition. But it only flashed on him that he had spoken foolishly when he came down from the pulpit, and found the Rabbi a shrunken figure in his chair before the Holy Table.

Discerning people, like Elspeth Macfadyen, saw the whole tragedy from beginning to end, and felt the pity of it keenly. For a while the Rabbi waited with fond confidence—for was not he to hear the best-loved of his boys—and he caught eagerly at a gracious expression, as if it had fallen from one of the fathers. Anything in the line of faith would have pleased the Rabbi that day, who was as a little child and full of charity, in spite of his fierce doctrines. By-and-by the light died away from his eyes as when a cloud comes over the face of the sun and the Glen grows cold and dreary. He opened his eyes and was amazed—looking at the people and questioning them what had happened to their minister. Suddenly he flushed as a person struck by a friend, and then, as one blow followed another, he covered his face with both hands, sinking lower and lower in his chair, till even that decorous people were almost shaken in their attention.

When Carmichael gave him the cup in the Sacrament the Rabbi's hand shook and he spilled some drops of the wine upon his beard, which all that day showed like blood on the silvery whiteness. Afterwards he spake in his turn to the communicants, and distinguished the true people of God from the multitude—to whom he held out no hope—by so many and stringent marks, that Donald Menzies refused the Sacrament with a lamentable groan. And when the Sacrament was over and the time came for Carmichael to shake hands with the assisting minister in the vestry, the Rabbi had vanished, and he had no speech with him till they went through the garden together—very bleak it seemed in the winter dusk—unto the sermon that closed the services of the day.

"God's hand is heavy in anger on us both this day, John," and Carmichael was arrested by the awe and sorrow in the Rabbi's voice, "else … you had not spoken as you did this forenoon, nor would necessity be laid on me to speak … as I must this night.

"His ways are all goodness and truth, but they are oftentimes encompassed with darkness, and the burden He has laid on me is … almost more than I can bear; it will be heavy for you also.

"You will drink the wine of astonishment this night, and it will be strange if you do not … turn from the hand that pours it out, but you will not refuse the truth or … hate the preacher," and at the vestry door the Rabbi looked wistfully at Carmichael.

During the interval the lad had been ill at ease, suspecting from the Rabbi's manner at the Table, and the solemnity of his address, that he disapproved of the action sermon, but he did not for a moment imagine that the situation was serious. It is one of the disabilities of good-natured and emotional people, without much deepness of earth, to belittle the convictions and resolutions of strong natures, and to suppose that they can be talked away by a few pleasant, coaxing words.

The Rabbi had often yielded to Carmichael and his other boys in the ordinary affairs of life—in meat and drink and clothing, even unto the continuance of his snuffing. He had been most manageable and pliable—as a child in their hands—and so Carmichael was quite confident that he could make matters right with the old man about a question of doctrine as easily as about the duty of a midday meal. Certain bright and superficial people will only learn by some solitary experience that faith is reserved in friendship, and that the most heroic souls are those which count all things loss—even the smile of those they love—for the eternal. For a moment Carmichael was shaken as if a new Rabbi were before him; then he remembered the study of Kilbogie and all things that had happened therein, and his spirits rose.

"How dare you suggest such wickedness, Rabbi, that any of us should ever criticise or complain of anything you say? Whatever you give us will be right, and do us good, and in the evening you will tell me all I said wrong."

Saunderson looked at Carmichael for ten seconds as one who has not been understood, and sighed. Then he went down the kirk after the beadle, and the people marked how he walked like a man who was afraid he might fall, and, turning a corner, he supported himself on the end of a pew. As he crept up the pulpit stairs Elspeth gave James a look, and, although well accustomed to the slowness of his understanding, was amazed that he did not catch the point. Even a man might have seen that this was not the same minister that came in to the Sacrament with hope in his very step.

"A 'm no here tae say 'that a' kent what wes comin''"—Elspeth, like all experts, was strictly truthful—"for the like o' that wes never heard in Drumtochty, and noo that Doctor Saunderson is awa, will never be heard again in Scotland. A' jaloused that vials wud be opened an' a' wesna wrang, but ma certes"—and that remarkable woman left you to understand that no words in human speech could even hint at the contents of the vials.

When the Rabbi gave out his text, "Vessels of wrath," in a low, awestruck voice, Carmichael began to be afraid, but after a little he chid himself for foolishness. During half an hour the Rabbi traced the doctrine of the Divine Sovereignty through Holy Scripture with a characteristic wealth of allusion to Fathers ancient and reforming, and once or twice he paused as if he would have taken up certain matters at greater length, but restrained himself, simply asserting the Pauline character of St. Augustine's thinking, and exposing the looseness of Clement of Alexandria with a wave of the hand as one hurrying on to his destination.

"Dear old Rabbi"—Carmichael congratulated himself in his pew—"what need he have made so many apologies for his subject? He is going to enjoy himself, and he is sure to say something beautiful before he is done." But he was distinctly conscious all the same of a wish that the Rabbi were done and all … well, uncertainty over. For there was a note of anxiety, almost of horror, in the Rabbi's voice, and he had not let the Fathers go so lightly unless under severe constraint. What was it? Surely he would not attack their minister in face of his people.… The Rabbi do that, who was in all his ways a gentleman? Yet … and then the Rabbi abruptly quitted historical exposition and announced that he would speak on four heads. Carmichael, from his corner behind the curtains, saw the old man twice open his mouth as if to speak, and when at last he began he was quivering visibly, and he had grasped the outer corners of the desk with such intensity that the tassels which hung therefrom—one of the minor glories of the Free Kirk—were held in the palm of his hand, the long red tags escaping from between his white wasted fingers. A pulpit lamp came between Carmichael and the Rabbi's face, but he could see the straining hand, which did not relax till it was lifted in the last awful appeal, and the white and red had a gruesome fascination. It seemed as if one had clutched a cluster of full, rich, tender grapes and was pressing them in an agony till their life ran out in streams of blood, and dripped upon the heads of the choir sitting beneath, in their fresh, hopeful youth. And it also came to Carmichael with pathetic conviction even then that every one was about to suffer, but the Rabbi more than them all together. While the preacher was strengthening his heart for the work before him, Carmichael's eye was attracted by the landscape that he could see through the opposite window. The ground sloped upwards from the kirk to a pine-wood that fringed the great moor, and it was covered with snow on which the moon was beginning to shed her faint, weird light. Within, the light from the upright lamps was falling on the ruddy, contented faces of men and women and little children, but without it was one cold, merciless whiteness, like unto the justice of God, with black shadows of judgment.

"This is the message which I have to deliver unto you in the name of the Lord, and even as Jonah was sent to Nineveh after a strange discipline with a word of mercy, so am I constrained against my will to carry a word of searching and trembling.

"First"—and between the heads the Rabbi paused as one whose breath had failed him—"every man belongs absolutely to God by his creation.

"Second. The purpose of God about each man precedes his creation.

"Third. Some are destined to Salvation, and some to Damnation.

"Fourth"—here the hard breathing became a sob—"each man's lot is unto the glory of God."

It was not only skilled theologians like Lachlan Campbell and Burnbrae, but even mere amateurs, who understood that they were that night to be conducted to the farthest limit of Calvinism, and that whoever fell behind through the hardness of the way, their guide would not flinch.

As the Rabbi gave the people a brief space wherein to grasp his heads in their significance, Carmichael remembered a vivid incident in the Presbytery of Muirtown, when an English evangelist had addressed that reverend and austere court with exhilarating confidence—explaining the extreme simplicity of the Christian faith, and showing how a minister ought to preach. Various good men were delighted, and asked many questions of the evangelist—who had kept a baby-linen shop for twenty years, and was unspoiled by the slightest trace of theology—but the Rabbi arose and demolished his "teaching," convicting him of heresy at every turn, till there was not left one stone upon another.

"But surely fear belongs to the Old Testament dispensation," said the unabashed little man to the Rabbi afterwards. "'Rejoice,' you know, my friend, 'and again I say rejoice.'"

"If it be the will of God that such a man as I should ever stand on the sea of glass mingled with fire, then this tongue will be lifted with the best, but so long as my feet are still in the fearful pit it becometh me to bow my head."

"Then you don't believe in assurance?" but already the evangelist was quailing before the Rabbi.

"Verily there is no man that hath not heard of that precious gift, and none who does not covet it greatly, but there be two degrees of assurance"—here the Rabbi looked sternly at the happy, rotund little figure—"and it is with the first you must begin, and what you need to get is assurance of your damnation."

One of the boys read an account of this incident—thinly veiled—in a reported address of the evangelist, in which the Rabbi—being, as it was inferred, beaten in scriptural argument—was very penitent and begged his teacher's pardon with streaming tears. What really happened was different, and so absolutely conclusive that Doctor Dowbiggin gave it as his opinion "that a valuable lesson had been read to unauthorised teachers of religion."

Carmichael recognised the same note in the sermon and saw another man than he knew, as the Rabbi, in a low voice, without heat or declamation, with frequent pauses and laboured breathing, as of one toiling up a hill, argued the absolute supremacy of God and the utter helplessness of man. One hand ever pressed the grapes, but with the other the old man wiped the perspiration that rolled in beads down his face. A painful stillness fell on the people as they felt themselves caught in the meshes of this inexorable net and dragged ever nearer to the abyss. Carmichael, who had been leaning forward in his place, tore himself away from the preacher with an effort, and moved where he could see the congregation. Campbell was drinking in every word as one for the first time in his life perfectly satisfied. Menzies was huddled into a heap in the top of his pew as one justly blasted by the anger of the Eternal. Men were white beneath the tan, and it was evident that some of the women would soon fall a-weeping. Children had crept close to their mothers under a vague sense of danger, and a girl in the choir watched the preacher with dilated eyeballs, like an animal fascinated by terror.

"It is as a sword piercing the heart to receive this truth, but it is a truth and must be believed. There are hundreds of thousands in the past who were born and lived and died and were damned for the glory of God. There are hundreds of thousands in this day who have been born and are living and shall die and be damned for the glory of God. There are hundreds of thousands in the future who shall be born and shall live and shall die and shall be damned for the glory of God. All according to the will of God, and none dare say nay nor change the purpose of the Eternal." For some time the oil in the lamps had been failing—since the Rabbi had been speaking for nigh two hours—and as he came to an end of this passage the light began to flicker and die. First a lamp at the end of Burnbrae's pew went out and then another in the front. The preacher made as though he would have spoken, but was silent, and the congregation watched four lamps sink into darkness at intervals of half a minute. There only remained the two pulpit lamps, and in their light the people saw the Rabbi lift his right hand for the first time.

"Shall … not … the … Judge … of all the earth … do … right?" The two lamps went out together and a great sigh rose from the people. At the back of the kirk a child wailed and somewhere in the front a woman's voice—it was never proved to be Elspeth Macfadyen—said audibly, "God have mercy upon us." The Rabbi had sunk back into the seat and buried his face in his hands, and through the window over his head the moonlight was pouring into the church like unto the far-off radiance from the White Throne.

When Carmichael led the Rabbi into the manse he could feel the old man trembling from head to foot, and he would touch neither meat nor drink, nor would he speak for a space.

"Are you there, John?"—and he put out his hand to Carmichael, who had placed him in the big study chair, and was sitting beside him in silence.

"I dare not withdraw nor change any word that I spake in the name of the Lord this day, but … it is my infirmity … I wish I had never been born."

"It was awful," said Carmichael, and the Rabbi's head again fell on his breast.

"John,"—and Saunderson looked up,—"I would give ten thousand worlds to stand in the shoes of that good man who conveyed me from Kilbogie yesterday, and with whom I had very pleasant fellowship concerning the patience of the saints.

"It becometh not any human being to judge his neighbour, but it seemed to me from many signs that he was within the election of God, and even as we spoke of Polycarp and the martyrs who have overcome by the blood of the Lamb, it came unto me with much power, 'Lo, here is one beside you whose name is written in the Lamb's Book of Life, and who shall enter through the gates into the city;' and grace was given me to rejoice in his joy, but I …"—and Carmichael could have wept for the despair in the Rabbi's voice.

"Dear Rabbi!"—for once the confidence of youth was smitten at the sight of a spiritual conflict beyond its depth—"you are surely … depreciating yourself … Burnbrae is a good man, but compared with you … is not this like to the depression of Elijah?" Carmichael knew, however, he was not fit for such work, and had better have held his peace.

"It may be that I understand the letter of Holy Scripture better than some of God's children, although I be but a babe even in this poor knowledge, but such gifts are only as the small dust of the balance. He will have mercy on whom He will have mercy.

"John," said the Rabbi suddenly, and with strong feeling, "was it your thought this night as I declared the sovereignty of God that I judged myself of the elect, and was speaking as one himself hidden for ever in the secret place of God?"

"I … did not know," stammered Carmichael, whose utter horror at the unrelenting sermon had only been tempered by his love for the preacher.

"You did me wrong, John, for then had I not dared to speak at all after that fashion; it is not for a vessel of mercy filled unto overflowing with the love of God to exalt himself above the vessels … for whom there is no mercy. But he may plead with them who are in like case with himself to … acknowledge the Divine Justice."

Then the pathos of the situation overcame Carmichael, and he went over to the bookcase and leant his head against certain volumes, because they were weighty and would not yield. Next day he noticed that one of them was a Latin Calvin that had travelled over Europe in learned company, and the other a battered copy of Jonathan Edwards that had come from the house of an Ayrshire farmer.

"Forgive me that I have troubled you with the concerns of my soul, John"—the Rabbi could only stand with an effort—"they ought to be between a man and his God. There is another work laid to my hand for which there is no power in me now. During the night I shall ask whether the cup may not pass from me, but if not, the will of God be done."

Carmichael slept but little, and every time he woke the thought was heavy upon him that on the other side of a narrow wall the holiest man he knew was wrestling in darkness of soul, and that he had added to the bitterness of the agony.