1740. Jan.
A frost, which began on the 26th of the previous month, lasted during the whole of this, and was long remembered for its severity, and the many remarkable circumstances attending it. We nowhere get a scientific statement of the temperature at any period of its duration; but the facts related are sufficient to prove that this was far below any point ordinarily attained in this country. The principal rivers of Scotland were frozen over, and there was such a general stoppage of water-mills, that the knocking-stones usually employed in those simple days for husking grain in small quantities, and of which there was one at nearly every cottage-door, were used on this occasion as means of grinding it. Such mills as had a flow of water, were worked on Sundays as well as |1740.| ordinary days. In some harbours, the ships were frozen up. Food rose to famine prices, and large contributions were required from the rich to keep the poor alive.
The frost was severe all over the northern portion of Europe. The Thames at London being thickly frozen over, a fair was held upon it, with a multitude of shows and popular amusements. At Newcastle, men digging coal in the pits were obliged to have fires kindled to keep them warm; and one mine was through this cause ignited permanently. In the metropolis, coal became so scarce as to reach 70s. per chaldron; and there also much misery resulted among the poor. People perished of cold in the fields, and even in the streets, and there was a prodigious mortality amongst birds and other wild animals.
Oct.
In consequence of the failure of the crop of this year, Scotland was now undergoing the distresses attendant upon the scarcity and high price of provisions. The populace of Edinburgh attacked the mills, certain granaries in Leith, and sundry meal-shops, and possessed themselves of several hundred bolls of grain, the military forces being too limited in number to prevent them. Several of the rioters being captured, a mob attempted their rescue, and thus led to a fusillade from the soldiery, by which three persons were wounded, one of them mortally. Great efforts were made by the magistracy to obtain corn at moderate prices for the people, by putting in force the laws against reservation of grain from market, and the dealing in it with a view to profit; also by the more rational method of subscriptions among the rich for the sale of meal at comparatively low rates to the poor. The magistrates of Edinburgh also invited importations of foreign grain (December 19), proclaiming that, in case of any being seized by mobs, the community should make good the loss.[[752]]
1741. July.
George Whitfield, whose preachings had been stirring up a great commotion in England for some years past, came to Scotland, and for a time held forth at various places in the open air, particularly on the spot where the Edinburgh Theatre afterwards stood. ‘This gentleman,’ says a contemporary chronicler, ‘recommends the essentials of religion, and decries the distinguishing punctilios of parties; exclaims against the moral preachers of the age; preaches the doctrine of free grace according to the |1741.| predestinarian scheme; mentions often the circumstance of his own regeneration, and what success he has had in his ministerial labours.’[[753]] Having heard of the late secession from the Church of Scotland by a set of clergymen reputed to be unusually sanctimonious, he was eager to fraternise with them, and lost no time in preaching to the congregation of Mr Ralph Erskine at Dunfermline. But here he met unexpected difficulties. The Scottish seceders could not hold out the right hand of fellowship to one who did not unite with them in their testimony against defective churches. He was a man of too broad sympathies to suit them; so they parted; and Whitfield from that time fraternised solely with the established clergy.
1742. Feb.
About this time began a series of religious demonstrations, chiefly centering at Cambuslang on the Clyde, and long after recognised accordingly as the Camb’slang Wark. Mr Whitfield, in his visit of some months last year, had stirred up a new zeal in the Established Church. Mr M‘Culloch, minister of Cambuslang, was particularly inflamed by his eloquence, and he had all winter been addressing his flock in an unusually exciting manner. The local fervour waxing stronger and stronger, a shoemaker and a weaver at length lent their assistance to it, and now it was breaking out in those transports of terror of hell-fire, prostrate penitence, and rejoicing re-assurance, which mark what is called a revival. The meetings chiefly took place in a natural amphitheatre or holm, on the river’s side, and were externally very picturesque. There seldom was wanting a row of patients in front of the minister, with their heads tied up, and pitchers of water ready to recover those who fainted. Early in the summer, Mr Whitfield returned to Scotland, and immediately came to lend his assistance to the work, both at Cambuslang, and in the Barony parish of Glasgow. ‘From that time the multitudes who assembled were more numerous than they had ever been, or perhaps than any congregation which had ever before been collected in Scotland; the religious impressions made on the people were apparently much greater and more general; and the visible convulsive agitations which accompanied them, exceeded everything of the kind which had yet been observed.’[[754]] The clergy of the establishment were pleased with what was going on, as it served to shew that their lamp was not gone out, thereby enabling them to hold up their heads against the taunts of the Secession as to growing |1742.| lukewarmness and defection. And they pointed with pathetic earnestness to the many sinners converted from evil ways, as a proof that real good was done. On the other hand, the seceders loudly deplored ‘the present awful symptom of the Lord’s anger with the church and land, in sending them strong delusion, that they should believe a lie,’ and ordained a day to be observed as a fast, in order to avert the evils they apprehended in consequence.[[755]] A fierce controversy raged for some time between the two bodies, as to whether the Camb’slang Wark was of God or of the Devil, each person being generally swayed in his decision by his love for, or aversion to, the Established Church. A modern divine just quoted (Erskine), disclaims for them a miraculous character, but asserts, as matter of historic verity, that fully four hundred persons at Cambuslang underwent a permanent religious change, independent of those who were converted in like manner at Kilsyth. It is understood that the proceedings of the Associate Synod on the occasion have since been much deplored by their successors.
Oct. 10.