Religion in Edinburgh is a theory, a convention, a fashion (both humble and aristocratic), a sensation, an intellectual conviction, an emotion, a dissipation, a sweet habit of the blood; in fact, it is, it seems to me, every sort of thing it can be to the human spirit.
When we had finished our church toilettes, and came into the drawing-room, on the first Sunday morning, I remember that we found Francesca at the window.
“There is a battle, murder, or sudden death going on in the square below,” she said. “I am going to ask Susanna to ask Mrs. M’Collop what it means. Never have I seen such a crowd moving peacefully, with no excitement or confusion, in one direction. Where can the people be going? Do you suppose it is a fire? Why, I believe... it cannot be possible... yes, they certainly are disappearing in that big church on the corner; and millions, simply millions and trillions, are coming in the other direction,—toward St. Knox’s.”
Impressive as was this morning church-going, a still greater surprise awaited us at seven o’clock in the evening, when the crowd blocked the streets on two sides of a church near Breadalbane Terrace; and though it was quite ten minutes before service when we entered, Salemina and I only secured the last two seats in the aisle, and Francesca was obliged to sit on the steps of the pulpit or seek a sermon elsewhere.
It amused me greatly to see Francesca sitting on pulpit steps, her Paris gown and smart toque in close juxtaposition to the rusty bonnet and bombazine dress of a respectable elderly tradeswoman. The church officer entered first, bearing the great Bible and hymn-book, which he reverently placed on the pulpit cushions; and close behind him, to our entire astonishment, came the Reverend Ronald Macdonald, evidently exchanging with the regular minister of the parish, whom we had come especially to hear. I pitied Francesca’s confusion and embarrassment, but I was too far from her to offer an exchange of seats, and through the long service she sat there at the feet of her foe, so near that she could have touched the hem of his gown as he knelt devoutly for his first silent prayer.
Perhaps she was thinking of her last interview with him, when she descanted at length on that superfluity of naughtiness and Biblical pedantry which, she asserted, made Scottish ministers preach from out-of-the-way texts.
“I have never been able to find my place in the Bible since I arrived,” she complained to Salemina, when she was quite sure that Mr. Macdonald was listening to her; and this he generally was, in my opinion, no matter who chanced to be talking. “What with their skipping and hopping about from Haggai to Philemon, Habakkuk to Jude, and Micah to Titus, in their readings, and then settling on seventh Nahum, sixth Zephaniah, or second Calathumpians for the sermon, I do nothing but search the Scriptures in the Edinburgh churches,—search, search, search, until some Christian by my side or in the pew behind me notices my hapless plight, and hands me a Bible opened at the text. Last Sunday it was Obadiah first, fifteenth, ‘For the day of the Lord is near upon all the heathen.’ It chanced to be a returned missionary who was preaching on that occasion; but the Bible is full of heathen, and why need he have chosen a text from Obadiah, poor little Obadiah one page long, slipped in between Amos and Jonah, where nobody but an elder could find him?” If Francesca had not seen with wicked delight the Reverend Ronald’s expression of anxiety, she would never have spoken of second Calathumpians; but of course he has no means of knowing how unlike herself she is when in his company.
To go back to our first Sunday worship in Edinburgh. The church officer closed the door of the pulpit on the Reverend Ronald, and I thought I heard the clicking of a lock; at all events, he returned at the close of the services to liberate him and escort him back to the vestry; for the entrances and exits of this beadle, or ‘minister’s man,’ as the church officer is called in the country districts, form an impressive part of the ceremonies. If he did lock the minister into the pulpit, it is probably only another national custom, like the occasional locking in of the passengers in a railway train, and may be positively necessary in the case of such magnetic and popular preachers as Mr. Macdonald, or the Friar.
I have never seen such attention, such concentration, as in these great congregations of the Edinburgh churches. As nearly as I can judge, it is intellectual rather than emotional; but it is not a tribute paid to eloquence alone, it is habitual and universal, and is yielded loyally to insufferable dulness when occasion demands.
When the text is announced, there is an indescribable rhythmic movement forward, followed by a concerted rustle of Bible leaves; not the rustle of a few Bibles in a few pious pews, but the rustle of all of them in all the pews,—and there are more Bibles in an Edinburgh Presbyterian church than one ever sees anywhere else, unless it be in the warehouses of the Bible Societies.
The text is read twice clearly, and another rhythmic movement follows when the books are replaced on the shelves. Then there is a delightful settling back of the entire congregation, a snuggling comfortably into corners and a fitting of shoulders to the pews.—not to sleep, however; an older generation may have done that under the strain of a two-hour ‘wearifu’ dreich’ sermon, but these church-goers are not to be caught napping. They wear, on the contrary, a keen, expectant, critical look, which must be inexpressibly encouraging to the minister, if he has anything to say. If he has not (and this is a possibility in Edinburgh, as it is everywhere else), then I am sure it is wisdom for the beadle to lock him in, lest he flee when he meets those searching eyes.
The Edinburgh sermon, though doubtless softened in outline in these later years, is still a more carefully built discourse than one ordinarily hears out of Scotland, being constructed on conventional lines of doctrine, exposition, logical inference, and practical application. Though modern preachers do not announce the division of their subject into heads and sub-heads, firstlies and secondlies and finallies, my brethren, there seems to be the old framework underneath the sermon, and every one recognises it as moving silently below the surface; at least, I always fancy that as the minister finishes one point and attacks another the younger folk fix their eagle eyes on him afresh, and the whole congregation sits up straighter and listens more intently, as if making mental notes. They do not listen so much as if they were enthralled, though they often are, and have good reason to be, but as if they were to pass an examination on the subject afterwards; and I have no doubt that this is the fact.
The prayers are many, and are divided, apparently, like those of the liturgies, into petitions, confessions, and aspirations; not forgetting the all-embracing one with which we are perfectly familiar in our ............