at weakness and diseases; but I think we may have a sort of gladness at boils and sores, because, without them, Christ's fingers, as a slain Lord, should never have touched our skin.’ Durham's Law Unsealed, p. 160; Rutherford's Religious Letters, p. 265. I do not know what effect these passages may produce upon the reader; but it makes my flesh creep to quote them. Compare Stevenson's Rare, Soul-strengthening, and Comforting Cordial, p. 35.
529
It was not until late in the eighteenth century, that the Scotch clergy gave up this notion. At last, even they became influenced by the ridicule to which their superstition exposed them, and which produced more effect than any argument could have done. The doctrines, however, which they and their predecessors had long inculcated, had so corrupted the popular mind, that instances will, I believe, be found even in the nineteenth century, of the Scotch deeming precautions against small-pox to be criminal, or, as they called it, flying in the face of Providence. The latest evidence I can at this moment put my hand on, is in a volume published in 1797. It is stated by the Rev. John Paterson, that, in the parish of Auldearn, in the county of Nairn, ‘Very few have fallen a sacrifice to the small-pox, though the people are in general averse to inoculation, from the general gloominess of their faith, which teaches them, that all diseases which afflict the human frame are instances of the Divine interposition, for the punishment of sin; any interference, therefore, on their part, they deem an usurpation of the prerogative of the Almighty.’ Sinclair's Statistical Account of Scotland, vol. xix. p. 618, Edinburgh, 1797. See also vol. xiv. p. 52, Edinburgh, 1795. This is well said. No doubt, so abject, and so pernicious, a superstition among the people, was the result of ‘the general gloominess of their faith.’ But the Rev. John Paterson has forgotten to add, that the gloominess of which he complains, was in strict conformity with the teachings of the most able, the most energetic, and the most venerated of the Scotch clergy. Mr. Paterson renders scant justice to his countrymen, and should rather have praised the tenacity with which they adhered to the instructions they had long been accustomed to receive.
530
The Rev. John Welsh, when suffering from a painful disorder, and also from other troubles, writes: ‘My douleurs ar impossible to expresse.’ … ‘It is the Lord's indignation.’ See his letter, in Miscellany of the Wodrow Society, vol. i. p. 558. See also Cowper's Heaven Opened, p. 128. A pain in one's side was the work of ‘the Lord’ (Memoirs of Marion Laird, p. 95); so was a sore throat (Wast's Memoirs, p. 203); and so was the fever in pleurisy. Robe's Narratives of the Extraordinary Work of the Spirit of God, p. 66.
531
In January 1653, ‘This tyme, and mony monethis befoir, thair wes great skairshtie of wynes. In this also appered Godis justice toward this natioun for abusing of that blissing many yeiris befoir.’ Nicoll's Diary, p. 105.
532
This idea was so deeply rooted, that we actually find a public fast and humiliation ordered, on account of ‘this present uncouth storme of frost and snaw, quhilk hes continewit sa lang that the bestiall ar dieing thik fauld.’ Records of the Kirk Session, Presbytery, and Synod of Aberdeen, p. 82.
533
‘There was a dog bit my leg most desperately. I no sooner received this, but I saw the hand of God in it.’ Wast's Memoirs, p. 114.
534
‘The evident documentis of Goddis wrath aganes the land, be the extraordinarie drouth.’ Records of the Kirk Session, Presbytery, and Synod of Aberdeen, p. 78.
535
‘The hynous synnes of the land produced much takines of Godis wraith; namelie, in this spring tyme, for all Februar and a great pairt of Marche wer full of havie weittis.’ Nicoll's Diary, p. 152.
536
Halyburton's Great Concern of Salvation, p. 85. Fleming's Fulfilling of the Scripture, pp. 101, 149, 176. Balfour's , vol. i. p. 169. Boston's Sermons, p. 52. Boston's Human Nature in its Four-fold State, pp. 67, 136. Memoirs of Marion Laird, pp. 63, 90, 113, 163. Hutcheson's Exposition of the Book of Job, pp. 62, 91, 140, 187, 242, 310, 449, 471, 476, 527, 528.
537
‘War is one of the sharp scourges whereby God punisheth wicked nations; and it cometh upon a people, not accidentally, but by the especial providence of God, who hath peace and war in his own hand.’ Hutcheson's Exposition on the Minor Prophets, vol. ii. p. 3. In 1644, ‘Civill war wracks Spaine, and lately wracked Italie: it is coming by appearance shortlie upon France. The just Lord, who beholds with patience the wickednesse of nations, at last arises in furie.’ … ‘The Swedish and Danish fleets, after a hott fight, are making for a new onsett: great blood is feared shall be shortly shed there, both by sea and land. The anger of the Lord against all christendome is great.’ Baillie's Letters and Journals, vol. ii. pp. 190, 223.
538
‘Earthquakes, whereby God, when he is angry, overthrows and overturns very mountains.’ Hutcheson's Exposition of the Book of Job, p. 114. ‘The ministris and sessioun convening in the sessioun hous, considdering the fearfull erthquak that wes yisternicht, the aucht of this instant, throughout this haill citie about nine houris at evin, to be a document that God is angrie aganes the land and aganes this citie in particular, for the manifauld sinnis of the people,’ &c. Records of the Kirk Session, Presbytery, and Synod of Aberdeen, p. 64.
539
‘Whatever natural causes may be adduced for those alarming appearances, the system of comets is yet so uncertain, and they have so frequently preceded desolating strokes and turns in public affairs, that they seem designed in providence to stir up sinners to seriousness. Those preachers from heaven, when God's messengers were silenced, neither prince nor prelate could stop.’ Wodrow's History of the Church of Scotland, vol. i. p. 421.
540
‘People of all sortes rane to the churches to deprecat God's wrath.’ Balfour's Annales, vol. i. p. 403. This was in 1598.
541
‘By it, he manifests his power and shows himself terrible.’ Durham's Commentarie upon the Book of the Revelation, p. 33. Compare Row's History of the Kirk, p. 333; and a passage in Laird's Memoirs, p. 69, which shows how greedily their credulous hearers imbibed such notions: ‘There were several signal evidences that the Lord's righteous judgments were abroad in the earth; great claps of thunder,’ &c.
542
‘The stupidity and senselessnesse of man is greater than that of the brute creatures, which are all more moved with the thunder, then the hearts of men for the most part.’ Dickson's Explication of the First Fifty Psalms, p. 193. Hutcheson makes a similar remark concerning earthquakes. ‘The shaking and trembling of insensible creatures, when God is angry, serves to condemn men, who are not sensible of it, nor will stoop under his hand.’ Hutcheson's Exposition of the Book of Job, p. 115.
543
Lady Colsfeild ‘had born two or three daughters, and was sinfully anxious after a son, to heir the estate of Colsfeild.’ Wodrow's Analecta, vol. iii. p. 293.
544
Under the influence of this terrible creed, the amiable mother of Duncan Forbes, writing to him respecting his own health and that of his brother, speaks ‘of my sinful God-provoking anxiety, both for your souls and bodies.’ Burton's Lives of Lovat and Forbes, p. 724. The theological theory, underlying and suggesting this, was, that ‘grace bridles these affections.’ Boston's Human Nature in its Four-fold State, p. 184. Hence its rigid application on days set apart for religious purposes. The Rev. Mr. Lyon (History of Saint Andrews, vol. i. p. 458) mentions that some of the Scotch clergy, in drawing up regulations for the government of a colony, inserted the following clause: ‘No husband shall kiss his wife, and no mother shall kiss her child on the Sabbath day.’
