The Heart of Mid-Lothian, Complete by Walter Scott (books to read in your 20s txt) 📕

thinking o’ ae thing, some o’ anither, and there was Lady Hundleslope thinking o’ greeting Jock at the fireside! And the lady confessed in my hearing that a drow of anxiety had come ower her for her son that she had left at hame weak of a decay*—And what wad he hae said of me if I had ceased to think of the gude cause for a castaway—a—It kills me to think of what she is!”

* See Life of Peden, p. 14.

“But the life of your child, goodman—think of that—if her life could be saved,” said Middleburgh.

“Her life!” exclaimed David—“I wadna gie ane o’ my grey hairs for her life, if her gude name be gane—And yet,” said he, relenting and retracting as he spoke, “I wad make the niffer, Mr. Middleburgh—I wad gie a’ these grey hairs that she has brought to shame and sorrow—I wad gie the auld head they grow on for her life, and that she might hae time to amend and return, for what hae the wicked beyond the breath of their nosthrils?—but I’ll never see her mair—No!—that—that I am determined in—I’ll never see her mair!” His lips continued to move for a minute after his voice ceased to be heard, as if he were repeating the same vow internally.

“Well, sir,” said Mr. Middleburgh, “I speak to you as a man of sense; if you would save your daughter’s life, you must use human means.”

“I understand what you mean; but Mr. Novit, who is the procurator and doer of an honourable person, the Laird of Dumbiedikes, is to do what carnal wisdom can do for her in the circumstances. Mysell am not clear to trinquet and traffic wi’ courts o’ justice as they are now constituted; I have a tenderness and scruple in my mind anent them.”

“That is to say,” said Middleburgh, “that you are a Cameronian, and do not acknowledge the authority of our courts of judicature, or present government?”

“Sir, under your favour,” replied David, who was too proud of his own polemical knowledge to call himself the follower of any one, “ye take me up before I fall down. I canna see why I suld be termed a Cameronian, especially now that ye hae given the name of that famous and savoury sufferer, not only until a regimental band of souldiers, [H. M. 26th Foot] whereof I am told many can now curse, swear, and use profane language, as fast as ever Richard Cameron could preach or pray, but also because ye have, in as far as it is in your power, rendered that martyr’s name vain and contemptible, by pipes, drums, and fifes, playing the vain carnal spring called the Cameronian Rant, which too many professors of religion dance to—a practice maist unbecoming a professor to dance to any tune whatsoever, more especially promiscuously, that is, with the female sex.* A brutish fashion it is, whilk is the beginning of defection with many, as I may hae as muckle cause as maist folk to testify.”

* See Note F. Peter Walker.

“Well, but, Mr. Deans,” replied Mr. Middleburgh, “I only meant to say that you were a Cameronian, or MacMillanite, one of the society people, in short, who think it inconsistent to take oaths under a government where the Covenant is not ratified.”

“Sir,” replied the controversialist, who forgot even his present distress in such discussions as these, “you cannot fickle me sae easily as you do opine. I am not a MacMillanite, or a Russelite, or a Hamiltonian, or a Harleyite, or a Howdenite*—I will be led by the nose by none—I take my name as a Christian from no vessel of clay. I have my own principles and practice to answer for, and am an humble pleader for the gude auld cause in a legal way.”

* All various species of the great genus Cameronian.

“That is to say, Mr. Deans,” said Middleburgh, “that you are a Deanite, and have opinions peculiar to yourself.”

“It may please you to say sae,” said David Deans; “but I have maintained my testimony before as great folk, and in sharper times; and though I will neither exalt myself nor pull down others, I wish every man and woman in this land had kept the true testimony, and the middle and straight path, as it were, on the ridge of a hill, where wind and water shears, avoiding right-hand snares and extremes, and left-hand way-slidings, as weel as Johnny Dodds of Farthing’s Acre, and ae man mair that shall be nameless.”

“I suppose,” replied the magistrate, “that is as much as to say, that Johnny Dodds of Farthing’s Acre, and David Deans of St. Leonard’s, constitute the only members of the true, real, unsophisticated Kirk of Scotland?”

“God forbid that I suld make sic a vain-glorious speech, when there are sae mony professing Christians!” answered David; “but this I maun say, that all men act according to their gifts and their grace, ‘sae that it is nae marvel that—”

“This is all very fine,” interrupted Mr. Middleburgh; “but I have no time to spend in hearing it. The matter in hand is this—I have directed a citation to be lodged in your daughter’s hands—If she appears on the day of trial and gives evidence, there is reason to hope she may save her sister’s life—if, from any constrained scruples about the legality of her performing the office of an affectionate sister and a good subject, by appearing in a court held under the authority of the law and government, you become the means of deterring her from the discharge of this duty, I must say, though the truth may sound harsh in your ears, that you, who gave life to this unhappy girl, will become the means of her losing it by a premature and violent death.”

So saying, Mr. Middleburgh turned to leave him.

“Bide awee—bide awee, Mr. Middleburgh,” said Deans, in great perplexity and distress of mind; but the Bailie, who was probably sensible that protracted discussion might diminish the effect of his best and most forcible argument, took a hasty leave, and declined entering farther into the controversy.

Deans sunk down upon his seat, stunned with a variety of conflicting emotions. It had been a great source of controversy among those holding his opinions in religious matters how far the government which succeeded the Revolution could be, without sin, acknowledged by true Presbyterians, seeing that it did not recognise the great national testimony of the Solemn League and Covenant? And latterly, those agreeing in this general doctrine, and assuming the sounding title of “The anti-Popish, anti-Prelatic, anti-Erastian, anti-Sectarian, true Presbyterian remnant,” were divided into many petty sects among themselves, even as to the extent of submission to the existing laws and rulers, which constituted such an acknowledgment as amounted to sin.

At a very stormy and tumultuous meeting, held in 1682, to discuss these important and delicate points, the testimonies of the faithful few were found utterly inconsistent with each other.*

* This remarkable convocation took place upon 15th June 1682, and an account of its confused and divisive proceedings may be found in Michael Shield’s Faithful Contendings Displayed (first printed at Glasgow, 1780, p. 21). It affords a singular and melancholy example how much a metaphysical and polemical spirit had crept in amongst these unhappy sufferers, since amid so many real injuries which they had to sustain, they were disposed to add disagreement and disunion concerning the character and extent of such as were only imaginary.