For what an absurdity it was that the spirit of truth should have anything to communicate to illiterate and vulgar persons except through the mouths of those to whom had been committed the dispensation of the means of grace! Whatever wind might blow, except from their bellows, was, to Mr Cairns at least, not even of doubtful origin. Indeed the priests of every religion, taken in class, have been the slowest to recognize the wind of the spirit, and the quickest to tell whence the blowing came and whither it went—even should it have blown first on their side of the hedge. And how could it be otherwise? How should they recognize as a revival the motions of life unfelt in their own hearts, where it was most required? What could they know of doubts and fears, terrors and humiliations, agonies of prayer, ecstasies of relief, and thanksgiving, who regarded their high calling as a profession, with social claims and ecclesiastical rights; and even as such had so little respect for it that they talked of it themselves as the cloth? How could such a man as Mr Cairns, looking down from the height of his great soberness and the dignity of possessing the oracles and the ordinances, do other than contemn the enthusiasms and excitements of ignorant repentance? How could such as he recognize in the babble of babes the slightest indication of the revealing of truths hid from the wise and prudent; especially since their rejoicing also was that of babes, hence carnal, and accompanied by all the weaknesses and some of the vices which it had required the utmost energy of the prince of apostles to purge from one at least of the early churches?
He might, however, have sought some foundation for a true judgment, in a personal knowledge of their doctrine and collective behaviour; but, instead of going to hear what the babblers had to say, and thus satisfying himself whether the leaders of the movement spoke the words of truth and soberness, or of discord and denial— whether their teaching and their prayers were on the side of order and law, or tending to sedition—he turned a ready ear to all the reports afloat concerning them, and, misjudging them utterly, made up his mind to use all lawful means for putting an end to their devotions and exhortations. One fact he either had not heard or made no account of—that the public houses in the villages whence these assemblies were chiefly gathered, had already come to be all but deserted.
Alone, then, and unsupported by one of his brethren of the Presbytery, even of those who suffered like himself, he repaired to Lossie House, and laid before the marquis the whole matter from his point of view:—that the tabernacles of the Lord were deserted for dens and caves of the earth; that fellows so void of learning as not to be able to put a sentence together, or talk decent English, (a censure at which Lord Lossie smiled, for his ears were accustomed to a different quality of English from that which now invaded them) took upon themselves to expound the Scriptures; that they taught antinomianism, (for which assertion, it must be confessed, there was some apparent ground) and were at the same time suspected of Arminianism and Anabaptism: that, in a word, they were a terrible disgrace to the godly and hitherto sober-minded parishes in which the sect, if it might be dignified with even such a name, had sprung up.
The marquis listened with much indifference, and some impatience: what did he or any other gentleman care about such things? Besides, he had a friendly feeling towards the fisher-folk, and a decided disinclination to meddle with their liberty, either of action or utterance.[6]
[6] Ill, from all artistic points of view, as such a note comes in, I must, for reasons paramount to artistic considerations, remind my readers, that not only is the date of my story half a century or so back, but, dealing with principles, has hardly anything to do with actual events, and nothing at all with persons. The local skeleton of the story alone is taken from the real, and I had not a model, not to say an original, for one of the characters in it —except indeed Mrs Catanach’s dog.
“But what have I to do with it, Mr Cairns?” he said, when the stream of the parson’s utterance had at length ceased to flow. “I am not a theologian; and if I were, I do not see how that even would give me a right to interfere.”
“In such times of insubordination as these, my lord,” said Mr Cairns, “when every cadger thinks himself as good as an earl, it is more than desirable that not a single foothold should be lost. There must be a general election soon, my lord. Besides, these men abuse your lordship’s late hospitality, declaring it has had the worst possible influence on the morals of the people.”
A shadow of truth rendered this assertion the worse misrepresentation: no blame to the marquis had even been hinted at; the speakers had only animadverted on the fishermen who had got drunk on the occasion.
“Still,” said the marquis, smiling, for the reported libel did not wound him very deeply, “what ground of right have I to interfere?”
“The shore is your property, my lord—every rock and every buckie (spiral shell) upon it; the caves are your own—every stone and pebble of them: you can prohibit all such assemblies.”