"Na," said the man quietly, "it's no religion, it's curstness," i.e. crabbedness, insinuating that acerbity of temper, as well as zeal, was occasionally the cause of congregations being multiplied.
It might be a curious question to consider how far motives founded on mere taste or sentiment may have operated in creating an interest towards religion, and in making it a more prominent and popular question than it was in the early portion of the present century. There are in this country two causes which have combined in producing these effects:--1st. The great disruption which took place in the Church of Scotland no doubt called forth an attention to the subject which stirred up the public, and made religion at any rate a topic of deep interest for discussion and partizanship. Men's minds were not allowed to remain in the torpid condition of a past generation. 2d. The aesthetic movement in religion, which some years since was made in England, has, of course, had its influence in Scotland; and many who showed little concern about religion, whilst it was merely a question of doctrines, of precepts, and of worship, threw themselves keenly into the contest when it became associated with ceremonial, and music, and high art. New ecclesiastical associations have been presented to Scottish tastes and feelings. With some minds, attachment to the church is attachment to her Gregorian tones, jewelled chalices, lighted candles, embroidered altar-cloths, silver crosses, processions, copes, albs, and chasubles. But, from whatever cause it proceeds, a great change has taken place in the general interest excited towards ecclesiastical questions. Religion now has numerous associations with the ordinary current of human life. In times past it was kept more as a thing apart. There was a false delicacy which made people shrink from encountering appellations that were usually bestowed upon those who made a more prominent religious profession than the world at large.
A great change has taken place in this respect with persons of all shades of religious opinions. With an increased attention to the externals of religion, we believe that in many points the heart has been more exercised also. Take, as an example, the practice of family prayer. Many excellent and pious households of the former generation would not venture upon the observance, I am afraid, because they were in dread of the sneer. There was a foolish application of the terms "Methodist" "saints," "over-righteous," where the practice was observed. It was to take up a rather decided position in the neighbourhood; and I can testify, that less than fifty years ago a family would have been marked and talked of for a usage of which now throughout the country the exception is rather the unusual circumstance. A little anecdote from recollections in my own family will furnish a good illustration of a state of feeling on this point now happily unknown. In a northern town of the east coast, where the earliest recollections of my life go back, there was usually a detachment of a regiment, who were kindly received and welcomed to the society, which in the winter months was very full and very gay. There was the usual measure of dining, dancing, supping, card-playing, and gossiping, which prevailed in country towns at the time. The officers were of course an object of much interest to the natives, and their habits were much discussed. A friend was staying in the family who partook a good deal of the Athenian temperament--viz. delight in hearing and telling some new thing. On one occasion she burst forth in great excitement with the intelligence that "Sir Nathaniel Duckinfield, the officer in command of the detachment, had family prayers every morning!" A very near and dear relative of mine, knowing the tendency of the lady to gossip, pulled her up with the exclamation: "How can you repeat such things, Miss Ogilvy? nothing in the world but the ill-natured stories of Montrose!" The remark was made quite innocently, and unconsciously of the bitter satire it conveyed upon the feeling of the place. The "ill-nature" of these stories was true enough, because ill-nature was the motive of those who raised them; not because it is an ill-natured thing of itself to say of a family that they have household worship, but the ill-nature consisted in their intending to throw out a sneer and a sarcasm upon a subject where all such reflections are unbecoming and indecorous. It is one of the best proofs of change of habits and associations on this matter, that the anecdote, exquisite as it is for our purpose, will hardly be understood by many of our young friends, or, at least, happily has lost much of its force and pungency.
These remarks apply perhaps more especially to the state of religious feeling amongst the upper classes of society. Though I am not aware of so much change in the religious habits of the Scottish peasantry, still the elders have yielded much from the sternness of David Deans; and upon the whole view of the question there have been many and great changes in the Scottish people during the last sixty years. It could hardly be otherwise, when we consider the increased facilities of communication between the two countries--a facility which extends to the introduction of English books upon religious subjects. The most popular and engaging works connected with the Church of England have now a free circulation in Scotland; and it is impossible that such productions as the "Christian Year," for example, and many others--whether for good or bad is not now the question--should not produce their effects upon minds trained in the strictest school of Calvinistic theology. I should be disposed to extend the boundaries of this division, and to include under "Religious Feelings and Religious Observances" many anecdotes which belong perhaps rather indirectly than directly to the subject. There is a very interesting reminiscence, and one of a sacred character also, which I think will come very suitably under this head. When I joined the Scottish Episcopal Church, nearly fifty years ago, it was quite customary for members of our communion to ask for the blessing of their Bishop, and to ask it especially on any remarkable event in their life, as marriage, loss of friends, leaving home, returning home, etc.; and it was the custom amongst the old Scottish Episcopalians to give the blessing in a peculiar form, which had become venerable from its traditionary application by our bishops. I have myself received it from my bishop, the late good Bishop Walker, and have heard him pronounce it on others. But whether the custom of asking the bishop's blessing be past or not, the form I speak of has become a reminiscence, and I feel assured is not known even by some of our own bishops. I shall give it to my readers as I received it from the family of the late Bishop Walker of Edinburgh:--
"God Almighty bless thee with his Holy Spirit;
Guard thee in thy going out and coming in;
Keep thee ever in his faith and fear;
Free from Sin, and safe from Danger."
I have been much pleased with a remark of my friend, the Rev. W. Gillespie of the U.P. Church, Edinburgh, upon this subject. He writes to me as follows:--"I read with particular interest the paragraph on the subject of the Bishop's Blessing, for certainly there seems to be in these days a general disbelief in the efficacy of blessings, and a neglect or disregard of the practice. If the spirit of God is in good men, as He certainly is, then who can doubt the value and the efficacy of the blessing which they bestow? I remember being blessed by a very venerable minister, John Dempster of Denny, while kneeling in his study, shortly before I left this country to go to China, and his prayer over me then was surely the effectual fervent prayer of a righteous man. Its effect upon me then and ever since will never be forgotten."
I quite agree with Mr. Gillespie on the point, and think it not a good sign either of our religious belief or religious feeling that such blessings should become really a matter of reminiscence; for if we are taught to pray for one another, and if we are taught that the "prayer of the righteous availeth much," surely we ought to bless one another, and surely the blessing of those who are venerable in the church from their position, their age, and their piety, may be expected to avail as an aid and incentive to piety in those who in God's name are so blest. It has struck me that on a subject closely allied with religious feelings a great change has taken place in Scotland during a period of less than fifty years--I mean the attention paid to cemeteries as depositories of the mortal remains of those who have departed. In my early days I never recollect seeing any efforts made for the embellishment and adornment of our churchyards; if tolerably secured by fences, enough had been done. The English and Welsh practices of planting flowers, keeping the turf smooth and dressed over the graves of friends, were quite unknown. Indeed, I suspect such attention fifty years ago would have been thought by the sterner Presbyterians as somewhat savouring of superstition. The account given by Sir W. Scott, in "Guy Mannering," of an Edinburgh burial-place, was universally applicable to Scottish sepulchres[20]. A very different state of matters has grown up within the last few years. Cemeteries and churchyards are now as carefully ornamented in Scotland as in England. Shrubs, flowers, smooth turf, and neatly-kept gravel walks, are a pleasing accompaniment to head-stones, crosses, and varied forms of monumental memorials, in freestone, marble, and granite. Nay, more than these, not unfrequently do we see an imitation of French sentiment, in wreaths of "everlasting" placed over graves as emblems of immortality; and in more than one of our Edinburgh cemeteries I have seen these enclosed in glass cases to preserve them from the effects of wind and rain.
In consequence of neglect, the unprotected state of churchyards was evident from the number of stories in circulation connected with the circumstance of timid and excited passengers going amongst the tombs of the village. The following, amongst others, has been communicated. The locale of the story is unknown, but it is told of a weaver who, after enjoying his potations, pursued his way home through the churchyard, his vision and walking somewhat impaired. As he proceeded he diverged from the path, and unexpectedly stumbled into a partially made grave. Stunned for a while, he lay in wonder at his descent, and after some time he got out, but he had not proceeded much farther when a similar calamity befell him. At this second fall, he was heard, in a tone of wonder and surprise, to utter the following exclamation, referring to what he considered the untenanted graves: "Ay! ir ye a' up an' awa?"
The kindly feelings and interest of the pastoral relation always formed a very pleasing intercourse between minister and people. I have received from an anonymous correspondent an anecdote illustrative of this happy connection, for which he vouches as authentic:--
John Brown, Burgher minister at Whitburn (son of the commentator, and father of the late Rev. Dr. John Brown of Edinburgh, and grandfather of the present accomplished M.D. of the same name, author of "Rab and his Friends," etc.), in the early part of the century was travelling on a small sheltie[21] to attend the summer sacrament at Haddington. Between Musselburgh and Tranent he overtook one of his own people. "What are ye daein' here, Janet, and whaur ye gaun in this warm weather?" "'Deed, sir," quo' Janet, "I'm gaun to Haddington for the occasion[22] an' expeck to hear ye preach this efternoon." "Very weel, Janet, but whaur ye gaun tae sleep?" "I dinna ken, sir, but Providence is aye kind, an'll provide a bed." On Mr. Brown jogged, but kindly thought of his humble follower; accordingly, after service in the afternoon, before pronouncing the blessing, he said from the pulpit, "Whaur's the auld wifie that followed me frae Whitburn?" "Here I'm, sir," uttered a shrill voice from a back seat. "Aweel," said Mr. Brown, "I have fand ye a bed; ye're to sleep wi' Johnnie Fife's lass."