src="@public@vhost@g@gutenberg@html@files@18063@18063-h@images@img-007.JPG" alt="HE PUT JAMIE'S ECCLESIASTICAL HISTORY INTO A STATE OF THOROUGH REPAIR" tag="{http://www.w3.org/1999/xhtml}img"/>

[Illustration: HE PUT JAMIE'S ECCLESIASTICAL HISTORY INTO A
STATE OF THOROUGH REPAIR]

Nor was that all he had done. When they came out from the shadow and struck into the parish of Kilbogie—whose fields, now yellow unto harvest, shone in the moonlight—his guide broke silence and enlarged on a plague of field-mice which had quite suddenly appeared, and had sadly devastated the grain of Kilbogie. Saunderson awoke from study and became exceedingly curious, first of all demanding a particular account of the coming of the mice, their multitude, their habits, and their determination. Then he asked many questions about the moral conduct and godliness of the inhabitants of Kilbogie, which his companion, as a native of Drumtochty, painted in gloomy colours, although indicating as became a lover that even in Kilbogie there was a remnant. Next morning the minister rose at daybreak, and was found wandering through the fields in such a state of excitement that he could hardly be induced to look at breakfast. When the "books" were placed before him, he turned promptly to the ten plagues of Egypt, which he expounded in order as preliminary to a full treatment of the visitations of Providence.

"He cowes (beats) a' ye ever saw or heard," the farmer of Mains explained to the elders at the gate. "He gaed tae his room at half twa and wes oot in the fields by four, an' a'm dootin' he never saw his bed. He's lifted abune the body a'thegither, an' can hardly keep himsel awa frae the Hebrew at his breakfast. Ye'll get a sermon the day, or ma name is no Peter Pitillo." Mains also declared his conviction that the invasion of mice would be dealt with after a scriptural and satisfying fashion. The people went in full of expectation, and to this day old people recall Jeremiah Saunderson's trial sermon with lively admiration. Experienced critics were suspicious of candidates who read lengthy chapters from both Testaments and prayed at length for the Houses of Parliament, for it was justly held that no man would take refuge in such obvious devices for filling up the time unless he was short of sermon material. One unfortunate, indeed, ruined his chances at once by a long petition for those in danger on the sea—availing himself with some eloquence of the sympathetic imagery of the one hundred and seventh Psalm—for this effort was regarded as not only the most barefaced padding, but also as evidence of an almost incredible blindness to circumstances. "Did he think Kilbogie wes a fishing-village?" Mains inquired of the elders afterwards, with pointed sarcasm. Kilbogie was not indifferent to a well-ordered prayer—although its palate was coarser in the appreciation of felicitous terms and allusions than that of Drumtochty—and would have been scandalised if the Queen had been omitted; but it was by the sermon the young man must stand or fall, and Kilbogie despised a man who postponed the ordeal.

Saunderson gave double pledges of capacity and fulness before he opened his mouth in the sermon, for he read no Scripture at all that day, and had only one prayer, which was mainly a statement of the Divine Decrees and a careful confession of the sins of Kilbogie; and then, having given out his text from the prophecy of Joel, he reverently closed the Bible and placed it on the seat behind him. His own reason for this proceeding was a desire for absolute security in enforcing his subject, and a painful remembrance of the disturbance in a south country church when he landed a Bible—with clasps—on the head of the precentor in the heat of a discourse defending the rejection of Esau. Our best and simplest actions—and Jeremiah was as simple as a babe—can be misconstrued, and the only dissentient from Saunderson's election insisted that the Bible had been deposited on the floor, and asserted that the object of this profanity was to give the preacher a higher standing in the pulpit. This malignant reading of circumstances might have wrought mischief—for Saunderson's gaunt figure did seem to grow in the pulpit—had it not been for the bold line of defence taken up by Mains.

"Gin he wanted tae stand high, wes it no tae preach the word? an' gin he wanted a soond foundation for his feet, what better could he get than the twa Testaments? Answer me that."

It was seen at once that no one could answer that, and the captious objector never quite recovered his position in the parish; while it is not the least of Kilbogie's boasting, in which the Auld Kirk will even join against Drumtochty, that they have a minister who not only does not read his sermons and does not need to quote his texts, but carries the whole Bible in at least three languages in his head, and once, as a proof thereof, preached with it below his feet.

Much was to be looked for from such a man; but even Mains, whetted by intercourse with Saunderson, was astonished at the sermon. It was a happy beginning to draw a parallel between the locusts of Joel and the mice of Kilbogie, and gave the preacher an opportunity of describing the appearance, habits, and destruction of the locusts, which he did solely from Holy Scripture, translating various passages afresh, and combining lights with marvellous ingenuity. This brief preface of half an hour, which was merely a stimulant for the Kilbogie appetite, led up to a thorough examination of physical judgments, during which both Bible and Church history were laid under liberal contribution. At this point the minister halted, and complimented the congregation on the attention they had given to the facts of the case, which were his first head, and suggested that before approaching the doctrine of visitations they might refresh themselves with a Psalm. The congregation were visibly impressed, and many made up their minds while singing

"That man hath perfect blessedness";

and while others thought it due to themselves to suspend judgment till they had tasted the doctrine, they afterwards confessed their full confidence. It goes without saying that he was immediately beyond the reach of the ordinary people on the second head, and even veterans in theology panted after him in vain, so that one of the elders, nodding assent to an exposure of the Manichaean heresy, suddenly blushed as one who had played the hypocrite. Some professed to have noticed a doctrine that had not been touched upon, but they never could give it a name, and it excited just admiration that a preacher, starting from a plague of mice, should have made a way by strictly scientific methods into the secret places of theology. Saunderson allowed his hearers a brief rest after the second head, and cheered them with the assurance that what was still before them would be easy to follow. It was the application of all that had gone before to the life of Kilbogie, and the preacher proceeded to convict the parish under each of the ten commandments—with the plague of mice ever in reserve to silence excuses—till the delighted congregation could have risen in a body and taken Saunderson by the hand for his fearlessness and faithfulness. Perhaps the extent and thoroughness of this monumental sermon can be best estimated by the fact that Claypots, father of the present tenant, who always timed his rest to fifty minutes exactly, thus overseeing both the introduction and application of the sermon, had a double portion, and even a series of supplementary dozes, till at last he sat upright through sheer satiety. It may also be offered as evidence that the reserve of peppermint held by mothers for their bairns was pooled, doles being furtively passed across pews to conspicuously needy families, and yet the last had gone before Saunderson finished.

Mains reported to the congregational meeting that the minister had been quiet for the rest of the day, but had offered to say something about Habakkuk to any evening gathering,