A COVENANTING HOUSE
The glory of Paisley Castle has long departed, but it was a brave and well-furnished house in the late spring of 1684, to which this story now moves. The primroses were blooming in sheltered nooks, where the keen east wind––the curse and the strength of Scotland––could not blight them, and the sun had them for his wooing; there were signs of foliage on the trees as the buds began to burgeon, and send a shimmer of green along the branches; the grass, reviving after winter, was showing its first freshness, and the bare earth took a softer color in the caressing sunlight. The birds had taken heart again and were seeking for their mates, some were already building their summer homes. Life is one throughout the world, and the stirring of spring in the roots of the grass and in the trunks of the trees touches also human hearts and wakes them from their winter. The season of hope, which was softening 94 the clods of the field, and gentling the rough massive walls of the castle, were also making tender the austere face of a Covenanting minister standing in one of the deep window recesses of what was called in Scots houses of that day the gallery, and what was a long and magnificent upper hall, adorned with arms and tapestry. He was looking out upon the woods that stretched to the silver water of the Clyde, then a narrow and undeveloped river, and to the far-away hills of Argyleshire, within which lay the mystery of the Highlands. Henry Pollock had been born of a Cavalier and Episcopalian family, with blood as loyal as that of Claverhouse; he had been brought up amid what the Covenanters called malignant surroundings, and had been taught to regard the Marquis of Montrose as the first of Scotsmen and the most heroic of martyrs. Although the senior of Claverhouse by two years, he had been with him at St. Andrew’s University, and knew him well, but in spite of his heredity Pollock had ever carried a more open mind than Graham. During his university days he had heard the saint and scholar of the Covenant, Samuel Rutherford, who was principal and professor in the university and a most distinguished preacher of his day in 95 Scotland. No doubt Rutherford raged furiously against prelacy as a work of the devil, and the enemy of Scots freedom; no doubt he also wrote books which struck hard at the authority of the King, and made for the cause of the people. His name was a reproach among Pollock’s friends, and Pollock began with no sympathy towards Rutherford’s opinions, but the lad’s soul was stirred when, in the college chapel of St. Andrew’s and also in the parish kirk where Rutherford was colleague with that servant of the Lord Mr. Blair, he listened to Rutherford upon the love of God and the loveliness of Christ. One day he was present, standing obscure among a mass of townsfolk, when Rutherford, after making a tedious argument on the controversies of the day which had almost driven Pollock from the Kirk, came across the name of Christ and then, carried away out of his course as by a magnet, began to rehearse the titles of the Lord Jesus till a Scots noble seated in the kirk cried out, “Hold you there, Rutherford.” And Pollock was tempted to say “Amen.” With his side he resented the Covenanting regime, because it frowned on gayety and enforced the hateful Covenant, but even then the lad wished that his side had preachers to 96 be compared with Rutherford and Blair, and the words of Rutherford lay hidden in his heart. When the Restoration came he flung up his cap with the rest of them, and drank only too many healths to King Charles. For a while he was intoxicated with the triumph of the Restoration, but there was a vein of seriousness in him as well as candor, and as the years passed and the people were still drinking, and as the tyranny of Cromwell gave place to the brutality of the infamous crew, Lauderdale, the renegade, and others, who misruled Scotland in the name of the King, Pollock was much shaken, and began to wonder within himself whether the Presbyterians, with all their bigotry, may not have had the right of it. If they did not dance and drink they prayed and led God-fearing lives, and if they would not be driven to hear the curates preach, there was not too much to hear if they had gone. When the Covenant was the symbol of oppression, Pollock hated it, when it became the symbol for suffering he was drawn to it, till at last, to the horror of his family, he threw in his lot with the Covenanters of the west of Scotland. Being a lad of parts with competent scholarship, and having given every pledge of sincerity, he was studying theology in Holland, 97 while Claverhouse was fighting in the army of the Prince, and he was there ordained to the ministry of the kirk. When one has passed through so thorough a change, and sacrificed everything which is most dear for his convictions, he is certain to be a root and branch man, and to fling himself without reserve, perhaps also, alas, without moderation, into the service of his new cause. Pollock was not of that party in the kirk which was willing to take an indulgence at the hands of the government and minister quietly in their parishes, on condition that they gave no trouble to the bishops. He would take no oaths and sign no agreements, nor make any compromise, nor bow down to any persecutor. He threw in his lot with the wild hillmen, who were being hunted like wild birds upon the mountains by Claverhouse’s cavalry, and as he wandered from one hiding place to another, he preached to them in picturesque conventicles, which gathered in the cathedral of the Ayrshire hills, and built them up in the faith of God and of the Covenant. Like Rutherford, who had been to him what St. Stephen was to St. Paul, he was that strange mixture of fierceness and of tenderness which Scots piety has often bred and chiefly in its dark days. He 98 was not afraid to pursue the doctrine of Calvin to its furthest extreme, and would glorify God in the death of sinners till even the stern souls of his congregation trembled. Nor was he afraid to defend resistance to an unjust and ungodly government, and he was willing to fight himself almost as much, though not quite, as to pray.
But even the gloomiest and bitterest bigots that heard him, huddled in some deep morass and encircled by the cold mist, testified that Henry Pollock was greatest when he declared the evangel of Jesus, and besought his hearers, who might before nightfall be sent by a bloody death into eternity, to accept Christ as their Saviour. When he celebrated the sacrament amid the hills, and lifted up the emblems of the Lord’s body and blood, his voice broken with passion, and the tears rolling down his cheeks, they said that his face was like that of an angel. Times without number he had been chased on the moors; often he had been hidden cunningly in shepherd’s cottages, twice he had eluded the dragoons by immersing himself in peat-bogs, and once he had been wounded. His face could never at any time have been otherwise than refined and spiritual, but now it was that of an ascetic, worn by prayer and fasting, 99 while his dark blue eyes glowed when he was moved like coals of fire, and the golden hair upon his head, as the sun touched it, was like unto an aureole. Standing in the embrasure of that gallery, which had so many signs of the world which is, in the pictures of sport upon the walls and the stands of arms, he seemed to be rather the messenger and forerunner of the world which is to come. As he looks out upon the fair spring view, he is settling something with his conscience, and is half praying, half meditating, for, in his lonely vigils, with no company but the curlew and the sheep, he has fallen upon the way of speaking aloud.
“There be those who are called to live alone and to serve the Lord night and day in the high places of the field, like Elijah, who was that prophet, and John the Baptist, who ran before the face of the Lord. If this be Thy will for me, oh, God, I am also willing, and Thou knowest that mine is a lonely life, and that I bear in my body the marks of the Lord Jesus. If this be my calling, make Thy way plain before Thy servant, and give me grace to walk therein with a steadfast heart. He that forsaketh not father and mother ... and wife for His name’s sake, is not worthy.” And then a change came over his mood.
“But the Master came not like the Baptist; He came eating and drinking; yea, He went unto the marriage of Cana in Galilee, and He blessed little children and said, ‘For of such is the Kingdom of God.’ Thou knowest, Lord, that I have loved Thy children, and when a bairn has smiled in my face as I baptized it into Thy name, that I have longed for one that would call me father. When I have seen a man and his wife together by the fireside, and I have gone out to my hiding-place on the moor, like a wild beast to its den, I confess, oh, Lord, I have watched that square of light so long as I could see it, and have wondered whether there would ever be a home for me, and any woman would call me husband. Is this the weakness of the flesh; is this the longing of the creature for comfort; is this the refusing of the cross; is this my sin? Search me, oh, God, and try me.” And again the gentler mood returned. “Didst Thou not set the woman beside the man in the Garden? Has not the love of Jacob for Rachel been glorified in Thy word? Art not Thou Thyself the bridegroom, and is not the kirk Thy bride? Are we not called to the marriage supper of the Lamb? Is not marriage Thine own ordinance, and shall I count that unclean, as 101 certain vain persons have imagined, which Thou hast established? Oh, my Saviour, wast Thou not born of a woman? My soul is torn within me, and unto Thee, therefore, do I look for light; give me this day a sign that I may know what Thou wouldst have me to do, that it may be well for Thy cause in the land, and the souls of Thy servants committed to my charge.”
He is unconscious of everything except the agony of duty through which he is passing, and his words, though spoken low, have a sweet and penetrating note, which arrest the attention of one who has come down the gallery, and is now standing at the opening of the alcove where Pollock is hidden. It is his hostess, the widow of Lord Cochrane, the eldest son of the Earl of Dundonald, who was still living, though old and feeble, and who left the management of affairs very much to Lady Cochrane. Like many other families in the days of the “Troubles,” the Cochranes was a house divided against itself, although till now the strength had been all on one side. Lord Dundonald had been a loyal adherent of the Stuarts, and had rendered them service in earlier days, for which it was understood he had received his earldom; but he was a broken man now, and had no strength in him 102 to resist his masterful daughter-in-law. She was a child of the Earl of Cassillis, one of the stoutest and most thoroughgoing of Covenanters; her husband had died in the year when the Battle of Bothwell-Brig had been fought, and his last prayers were for the success of the Covenanters. His younger brother had been one of the Rye House Plot men, and was now an exile for the safety of his life in Holland. By her blood and by her sympathy, by everything she thought and felt, Lady Cochrane was a Covenanter, and in her face and figure, as she stands with the light from the window falling upon her, she symbolizes her cause and party. Tall and strong-boned, with a lean, powerful face, and clear, unrelenting eyes, yet with a latent suggestion of enthusiasm which would move her to any sacrifice for what she judged to be righteousness, and with an honest belief in her religious creed, Lady Cochrane was one of the godly women of the Covenant. The old Earl had no chance against her resolute will, and contented himself with a quavering protest against her ideas, and bleating disapproval of her actions. When she denounced the Council as a set of Herods, and filled the house with Covenanting ministers and outlawed persons, his only comfort and sympathizer 103 was Lady Cochrane’s daughter Jean. This young woman had of late taken on herself the office of protector, and had shown a tendency to criticise both her mother’s words and ways, which led to one or two domestic scenes. For though her ladyship was loud against the tyranny of the government, she was an absolute ruler in her own home. And that day she was going to assert herself and put down an incipient rebellion.
“I give you good-morning, Mr. Pollock,” said Lady Cochrane, “and I crave your pardon if I have done amiss, but since you were, as I take it, wrestling in prayer I had not the mind to break in upon you; I have therefore heard some portion of your petitions. It seems to me, though in such matters I am but blind of eye and dull of hearing, that God indeed is giving a sign of approval when He seems to have been turning your heart unto the thought of the marriage between the bridegroom and the bride in the Holy Scriptures, of which other marriages are, I take it, a shadow and a foretaste.”
“It may be your ladyship is right,” said Pollock after he had returned his hostess’s greeting, “but we shall soon know, for God hath promised that light shall arise unto the righteous. For myself, I declare that as it 104 has happened on the hills when I was fleeing from Claverhouse, so it is now in my affairs. I am moving in a mist which folds me round like a thin garment; here and there I see the light struggling through, and it seems to me most beautiful even in its dimness; by and by the mist shall altogether pass, and I shall stand in the light, which is the shining of His face. But whether I shall then find myself at Cana of Galilee or in the Garden of Gethsemane, I know not.”
“If it were in my handling,” said Lady Cochrane, regarding her guest with a mixed expression of admiration and pity, “ye would find yourself, and that without overmuch delay, at a marriage feast. The dispensation of John Baptist is done with in my humble judgment, and I count the refusing to marry to be pure will-worship and a soul-destroying snare of the Papists. Ye are a good man, Mr. Henry, and a faithful minister of the Word, but ye would be a better, with fewer dreams and more sense for daily duty, besides being more comfortable, if you had a wife. Doubtless the days are evil, and there be those who would say that this is not a time to marry, but if you had the right wife it is no unlikely ye might be safer than ye are to-day. For there would be a big house to hide 105 you, and, at the worst, you and she could make your ways to Holland, and get shelter from the Prince till those calamities be overpast.”