“At Boston, in Lincolnshire, Mr. Cotton being their former minister, when he was gone the bishop desired to have organs set up in the church, but the parish was unwilling to yield; but, however, the bishop prevailed to be at the cost to set them up. But they being newly up (not playing very often with them) a violent storm came in at one window and blew the organs to another window, and brake both organs and window down, and to this day the window is out of reputation, being boarded and not glazed.”[2]
Still further to show the feeling prevailing in England toward superstition at the time of the settlement of this country, in the historical essay entitled “With the King at Oxford,” we find this anecdote: The King (Charles I.), coming into the Bodleian Library on a certain day, was shown a very curious copy of Virgil. Lord Falkland persuaded his Majesty to make trial of his fortune by thrusting a knife between the leaves, then opening the book at the place in which the knife was inserted. The king there read as follows:--
“Yet let him vexed bee with arms and warres of people wilde, And hunted out from place to place, an outlaw still exylde: Let him go beg for helpe, and from his childe dissevered bee, And death and slaughter vile of all his kindred let him see.”
The narrative goes on to say that the king’s majesty was “much discomposed” by this uncanny incident, and that Lord Falkland, in order to turn the king’s thoughts away from brooding over it, proposed making the trial himself.
We continue to draw irrefragable testimony to the truth of our position from the highest personages in the realm. Again, according to Wallington, Archbishop Laud, arch persecutor of the Puritans, has this passage in his diary: “That on such or such a day of the month he was made archbishop of Canterbury, and on that day, which was a great day of honor to him, his coach and horses sunk as they came over the ferry at Lambeth, in the ferry-boat, and he prayed that this might be no ill omen.”
Our pious ancestors put a good deal of faith in so-called “judgments,” or direct manifestations of the divine wrath toward evildoers, as all readers of Mather’s “Remarkable Providences” well know. But they were by no means alone in such beliefs. It is related of the poet Milton, after he became blind, that the Duke of York (later James II.) asked him if he did not consider the loss of his eyesight as a judgment inflicted upon him for what he had written of the late king. In reply Milton asked the duke, if such afflictions were to be regarded as judgments from heaven, in what manner he would account for the fate of the late king; ... he, the speaker, had only lost his eye, while the king had lost his head.”