cogent against any use of healing means in any disease the words of Hosea: "He hath torn and he will heal us; he hath smitten and he will bind us up."
So bitter was this opposition that Dr. Boylston's life was in danger; it was considered unsafe for him to be out of his house in the evening; a lighted grenade was even thrown into the house of Cotton Mather, who had favored the new practice, and had sheltered another clergyman who had submitted himself to it.
To the honor of the Puritan clergy of New England, it should be said that many of them were Boylston's strongest supporters. Increase and Cotton Mather had been among the first to move in favor of inoculation, the latter having called Boylston's attention to it; and at the very crisis of affairs six of the leading clergymen of Boston threw their influence on Boylston's side and shared the obloquy brought upon him. Although the gainsayers were not slow to fling into the faces of the Mathers their action regarding witchcraft, arguing that their credulity in that matter argued credulity in this, they persevered, and among the many services rendered by the clergymen of New England to their country, this ought certainly to be remembered; for these men had to withstand, shoulder to shoulder with Boylston and Benjamin Franklin, the same weapons which were hurled at the supporters of inoculation in Europe—charges of "unfaithfulness to the revealed law of God."
The facts were soon very strong against the gainsayers: within a year or two after the first experiment nearly three hundred persons had been inoculated by Boylston in Boston and neighboring towns, and out of these only six had died; whereas, during the same period, out of nearly six thousand persons who had taken small-pox naturally, and had received only the usual medical treatment, nearly one thousand had died. Yet even here the gainsayers did not despair, and, when obliged to confess the success of inoculation, they simply fell back upon a new argument, and answered: "It was good that Satan should be dispossessed of his habitation which he had taken up in men in our Lord's day, but it was not lawful that the children of the Pharisees should cast him out by the help of Beelzebub. We must always have an eye to the matter of what we do as well as the result, if we intend to keep a good conscience toward God." But the facts were too strong; the new practice made its way in the New World as in the Old, though bitter opposition continued, and in no small degree on vague scriptural grounds, for more than twenty years longer.[1]
- ↑ For the general subject, see Sprengel, Histoire de la Medocine, vol. vi, pp. 39-80. For the opposition of the Paris Faculty of Theology to inoculation, see the Journal de
