CHAPTER VII
THE REVIVAL OF 1596
| FROM his utterances, especially at the
Synod of Fife in 1593 and at the Assembly in 1594 WC have seen
how grieved Davidson was over the growing apostasy of the people
from true religion, and especially the carelessness and indifference
of so many in the ministry. He was convinced that such slackness
in life and conduct had much to do with the fears and difficulties
from which the Church and Nation suffered. A generation had
passed since the Reformation had brought to Scotland new life
and enthusiasm, and many who had taken part in it were now no
more. A revival of religious devotion was greatly needed. Again
and again he had spoken out boldly on the subject and so had
earned a good deal of ill-will for himself. At length, feeling
very deeply that the prevailing corruptions were likely to lead
to disastrous consequences, he sought the guidance of his own
Presbytery of Haddington on the subject. There it was resolved
to make a proposal to the Assembly that the gross sins " of
all estates should be inquired into, and a memorial was accordingly
drawn up.2 This was probably from the pen of Davidson himself
and if so, proves him very different from the firebrand |
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some have made him out to be.' It would be difficult to find
a more earnest, and yet restrained, statement of so crying a
necessity, suggesting minds wide awake to the spiritual peril
of the nation. It was described as the advice of the Presbytery
tucking the two heeds propound by the Commissioners of the General
Assemblies to their brethren, to advise upon against this Assembly,
viz., of Universal Repentance and earnest turning to God and
of order talking for resisting the enemies and maintenance of
the liberties of religion and countries." A few lines, however,
sufficed to deal with the second part, although at the time
a fresh attack upon the people's liberty was expected from Spain
and the Privy Council was seeking the Church's approval of the
levying of a tax to enable them to co-operate with England in
preparing for resistance. The conviction 0£ the Presbytery apparently
was that little good would result from considering means of
resisting the enemy, till reformation of morals and manners
had been brought about and men were right with God. The overture
dealt first and specially with the sins of the ministers~" we
acknowledge our public transgressions in our persons and office
particularly whereof the catalogue is in readiness to be seen
. . . least it be found, according to the saying of the apostle,
that we that teach others teach not ourselves and so be found
reprobates " (Joel. ii. 17 Romans ii. Q i). Next the sins of
princes, magistrates, nobility and people were to be dealt with
dutifully, faithfully and without flattery, for their true amendment"
and for the " provocation
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of the whole body of the real me to earnest
repentance".
The Assembly met at St. Giles Cathedral, Edinburgh, on 24th
March, 1596. It was the sixtieth held since the Reformation
and Robert Pont, minister of St. Cuthbert's, a worthy and learned
divine, was Moderator.' There were also present3 among others,
ministers whose fame as leaders of the Reformation Church is
well known and whose names are held in honor to this day the
two Melville's, Robert Bruce, Principal Rollock and Patrick
Simson. When Davidson presented his overture, it gave rise to
some discussion as to what had really brought the brethren together.
Pont maintained that their first and chief purpose was to consult
about resistance to the Spaniards. Though many agreed with him,
yet the great majority on hearing the Commissioners' letter,
felt that Davidson was right and that
the communication from the Presbytery of Haddington on, the
state of religion and morals should be their main consideration.
Quite evidently the Assembly was more concerned about righteousness
than anything else ; piety was after all more than policy. Here
was no body of mere, cold ecclesiastics bent upon some petty
victory of their own, but a company moved by more serious considerations.
Their present danger they considered to be the manifestation
of God's wrath against them for their sins. More important meantime
than how the enemy might be resisted, was the necessity for
universal repentance and earnest turning to God-the best preparation
against national disaster.
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| A resolution was agreed to that Davidson
be asked to give up the particular catalogue of the chiefs offences
and corruptions in all estates "- This proposal brought consternation
to the King who feared that it might have reference to himself.
The following day he entered the Assembly and entreated for
sanction of the tax requested by the Privy Council and was firmly
informed that "the purging of offences" must be dealt with first.
With the approval of his brethren Davidson insisted to his Majesty
that the estates of the exiled Popish lords which their families
still retained, should be confiscated and the proceeds applied
to the needs of the nation. To this James gave an evasive reply
but he expressed his willingness to undergo ecclesiastical discipline
if it were administered privately and not during public worship.
Davidson thereupon exhorted the Assembly to do their duty in
dealing with his Majesty, and his freedom at this Assembly and
in the King's presence was so flighty commended by the godly
that they desired it to be recorded for a testimony to posterity.2
Next day he presented the catalogue of offences in ministers,
which evidently met with unanimous approval, the only emendation
being suggested by Andrew Melville, that there should be added
in each case the censure answerable to the offence. That was
agreed to and a committee was appointed for the purpose, consisting
of nine ministers " of sharpest and best insight "- Daigleish,
Blackburn, Balcanquhall, Macquherne, |
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Adam Johnston, Knox (nephew of the famous
John), Law, John Johnston and Davidson himself. Terrible was
the indictment which was made before the Assembly. No one
was spared, from the King On the throne down to the meanest
of his subjects.~ It may be urged that it was rather a gratuitous
and presumptuous thing to do, but the times and the circumstances
warranted it. Besides, the earnestness of the compilers was
obvious and their sincerity well proven by the strictures
which they made upon their own order. More space was devoted
to the abuses of the ministry than to the evils of the other
estates put together. To-day it is difficult to believe-even
making allowance for possible exaggeration-that such corruptions
existed in the most sacred of all callings and in what, with
an ignorance of history some have called "the good old days".
Mentioning first the sins of omission, the Assembly deplored
sucly culpable negligence of ministers as Sail be found not
giving to their books and studies of Scriptures, not careful
to have books, not giving to sanctification and prayer, that
studies not to be powerful and spiritual, not applying the
doctrine to his corruptions, which is the pastoral gift, obscure,
and too scholastic before the people, cold and wanting zeal,
negligent in visiting the sick, caring for the poor, or indiscreet
in choosing parts of the Word not meetest for the flocke,
flatterers and dissembling at public sinnes, and speciallie
of great personages in their congregations for flatterie or
for feare." Then followed others equally culpable-" sleuthfull
in the ministration of
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the sacraments and irreverent, as profaners,
receiving deane and uncleane, ignorants and senseless, profane
and making no conscience of their profession in their callings
and famile is." But that was not all, although it would have
been enough to justify the taking of some drastic action.
The list of positive sins which follows is simply amazing,
and if only the merest fraction were true, one can appreciate
the anxiety of good men like Davidson to see something in
the nature of amendment and revival. The Reformed Church at
this period was evidently in a bad way, possibly due to the
inevitable reaction after the enthusiasm of the early Reformation
days. It is almost incredible that at any time it could be
possible for an Assembly of the Kirk to give a deliberate
judgment on its ministers, like this" That suche as are light
and wantoun in behavior, as in gorgeous and light apparrell,
in speeche, in using light and profane companie, unlawfull
gaiming, as dancing, cairding, dycing and siche like, not
beseeming the gravitie of a pastor, besharpelie and gravelie
reproved by the presbyterie according to the degree therof;
and continuing after due adroonitioun, that he be deprived
as slanderous to the Gospell. That ministers being found swearers
or banners, profainers of the Sabboth, drunkards, fighters,
guiltie of all these, or anie of them, to be deposed simpliciter;
and siclyke, leers, detracters, flatterers, breakers of promises,
brawlers and querrellers, after admonitioun continuing therein,
incurre the same punishment."
After such a terrible list, it seems an anti-climax in evil
to goon to speak of" unlawful trades and occupations for flithie
gains ", the keeping of taverns and the
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exacting of excessive usury. These seem
mild after the earlier accusations.
What was the Assembly to do in the face
of an indictment which was known to be unanswerable? When
the matter came before them two days later, they had no difficulty
in reaching a speedy conclusion that there should be a humiliation
among the ministry before their departure". The choice of
a man to lead them on such a solemn occasion was a matter
requiring careful deliberation. Some of the best men in the
house were nominated. Master Robert Bruce, the saintly Edinburgh
minister, Robert Rollock, the learned Principal of the University
in the same city, Andrew Melville, scholar and churchman,
Patrick Simson, the historian, James Nicolson, a former Moderator,
and John Davidson, the originator of the fast. Principal Rollock
was chosen by the majority of votes "to make the exhortation"
but for some reason which we do not know, he declined to act.
His reluctance, however, must not be taken, as it has sometimes
been, to mean that he was unsympathetic. It must be remembered
that he was younger than most of his brethren and, although
a very learned man, was no ecclesiastic and was of a timid
and retiring disposition.' On his declinature, the Assembly
turned to Davidson, and although he too was diffident about
assuming such a responsibility, the brethren would hear of
no excuse. He pleaded want of time for preparation it was
now Friday and the act was fixed for Tuesday and he had to
ride home to Salt-preston for Sunday duty among his own people.
The Assembly felt, however, that the man with whom
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the proposal had really originated and
who was so intimate with the whole matter, was best fitted
to lead them in their confession. So the following ordinance
was passed at next session :-" Concerning the defections in
the ministrie, the sanle being at length read out, reasoned
and considered, the brethrein concluded the same, agreing
therewith. And in respect that, by God's grace, they intend
reformation, and to see the kirk and ministrie purged, to
the effect the work may have the better success, they think
it necessary that this Assemblie be humbled for wanting suche
care as became, in suche points as are sett down, and some
zealous and godlie brother in doctrine to lay them out for
their better humiliation and that they make solemne promise
before the Majestic of God, and make new covenant with him,
for a more careful and reverent discharge of their ministrie.
To the which effect was chosin Mr. Johne Davidsone, and Tuesday
next, at nine houres in the morning, appointed in the New
Kirk for that effect, wherunto none is to resort but the ministrie.
The forme to be advised the morne 'n privie conference."
According to this ordinance the form of procedure was agreed
upon at a private conference on the Saturday and the following
Tuesday the great day dawned. The meeting place was the same
as that In which the Assembly had gathered during the past
few days. It was known by different names, as the "New", "
East" or " Little" Kirk and was the eastern portion of St.
Giles, partitioned off to serve as a parish church. Robert
Bruce had become
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its minister in succession to Knox and had brought to it distinction,
while in later days and through the baser uses to which it was
put it was irreverently referred to as Haddo's Hole ".' It was
a most uncomfortable building with an earthen floor and could
not be said to lend itself to the creating of a devotional atmospherc.
The Reformers had thus to rise above their surroundings and
could count on no external aids. The meeting began at nine o
clock and continued till after one. None but those entitled
to be present were admitted, the one Kirk core being shutt,
and the other sett open for a certain space", and so the company
consisted of foure hundred persons, all ministers or choice
professors ',² We can well believe that it was a very solemn
company, for all were gathered together after due deliberation,
to acknowledge before God their individual sins and the sins
of their order. Davidson was a leader who had won their respect
by his fine Christian character, purity of motive, and zeal
for the cause of righteousness. Besides, he was an expert in
deepening the sense of defection and shortcoming". Beginning
with prayer, he thereafter caused the Reader3 to recite the
thirteenth and thirty-fourth Chapters off lzekiel, most appropriate
passages that must have impressed everyone, for they dealt with
the lying prophets and the shepherds who
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Feed not their flock. One wishes that the sermon which followed
had been preserved. Calderwood gives us the merest outline
of it.! While the preacher disclaimed any qualification for
the task with which he was confronted, yet since God had chosen
him the least worthie and unmeetest in the number to occupy
the place of teacher that day, he came not to be censured
of them but to speak to them with the authority of a teacher
to his disciples. He granted to them, nevertheless, the liberty
to try the spirits whether they were of God Or not. fit went
on to show that the purpose of their meeting was confession
of their own sins and promise of amendment for the future.
They were all to enter into a new covenant with God that,
being sanctified by repentance, they might be the better able
to provoke others to the same. The preacher pressed home his
message by urging his hearers to examine themselves and compare
their advantages with those of the prophets mentioned in their
Scripture lessons, and see if there were not now as many false
and as few true and sincere prophets as in the ancient days.
Although avoiding anything rhetorical, Davidson's preaching
must have been most impressive. lie was verie moving," says
the historian, in application to the present times so that
within an hour after they entered the Kirk, they looked with
another countenance than that wherewith they entered."2 Evidently
perceiving the effect of his discourse and5 like a real master
of assemblies, realizing his opportunity, he then exhorted
the brethren to enter into private meditation and
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confession, with promise and purpose of amendment. Then it was
that the ancient Cathedral Church saw a strange sight. A sudden
emotion took possession of the gathering as they humbled themselves,
and for a quarter of an hour the building resounded with the
sobbing of strong men. There were suche sighes and sobbs, with
shedding of teares among the most part of alt estats that were
present, evene one provoking another by their example, that
the Kirk resounded, so that the place might worthilie have been
called Bochim for the like of that day was never scene In Scotland
since the Reformation, as ever the man confessed. There have
been mante dayes of humiliation for present or immanent dangers,
but the like for sinne and defection was there never seen."
The solemn assembly, however, was not to end in that way Following
public confession and more prayer, Mr. Davidson proceeded to
a second discourse, this time mostly for the building up as
the earlier one had been more for casting down. The theme was
the twelfth of Luke, the parable of the faithful and wise steward,
and the words must have been most comforting, as they were delivered
" with rare assistance of God's spirit ". The preacher's practical
turn of mind and his evident knowledge that the object of preaching
is not simply to stir emotions but to lead men to some practical
decision caused him to secure a definite pledge from his hearers
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are they retired. At his earnest call, they held up their
hands " to testifie their entering in a new league with God".
We are told that many were moved at the sight of so many hands
being so readily raised in an act of consecration. Only one
was out of sympathy with the whole affair, Thomas Buchanan,
nephew of the famous George. This was the man who, as we saw,
rudely interrupted Davidson in the General Assembly some time
before.1 That he was either " not moved " or " despised that
exercise is not to be wondered at, as for some time his heart
had been cold to the good cause which he ultimately forsook,
and later as Calderwood remarks he came to a violent end.
One can hardly blame the ultra-zealous for associating his
untimely death with his scorn of the revival of 1596.
As a great many of the ministers were not present on that
memorable occasion, and as the Assembly naturally desired
the blessing of that day to be passed on to tlle absentees,
the afternoon session enjoined the brethrein of the synodall
assembleis to make the like solemne humiliation and protestation
as was observed by the General, at their nixt conveenmg ;
and so mame as be not at their synod, to doe it at their presbytereis
"- Seemingly, it did not stop at presbyteries but was observed
in some congregations as well.
It is impossible to say just how far the Assembly's
injunction was honored but the matter seems to have been taken
up with a considerable measure of enthusiasm. Wodrow says
that it was "much
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countenanced of the Lord".' M'Crie, however,
has perhaps allowed himself to exaggerate somewhat when he says
"this ordinance was obeyed with an alacrity and ardour which
spread from synod to synod, from presbytery to presbytery and
from parish to parish the inhabitants of one city saying to
another, Come, and let us join ourselves to the Lord in a perpetuall
covenant that shalt not be forgotten,' until all Scotland, like
Judah of old rejoiced at the oath.' 12 Nevertheless it is true
that synods, presbyteries and congregations did respond, though
not universally.3 We know that the Covenant was renewed by the
Synod of Fife on May i3th, by the Presbytery of St. Andrews
in July and by the Congregations of Kilrenny and Anstruther
in September. At the last-named place it was conjoined with
the celebration of the Sacrament. We thought meet to enter in
trycli ofourselfes for the better preparation to the Covenant
and Lordes Supper" so the session records say. James Melville
laments that the ministers of Edinburgh omitted the exercise
in their congregations. I dar nocht bot mark it," he writes
in his Diary, whowbeit against my will, that the Ministers of
Edinbruche and Kirk their of neglected and omitted this action
of the Covenant, with the effect of a feirfull desolatioun,
gif we dar judge "- No blame for that, however, can be imputed
to the Presbytery, for this instruction had been issued It is
concluditt, according to the act of the General Assemble, a
covenant salbe renewitt in all the bounds
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of this presbitrie and that upon the VII. of October next."
The most notable observance of the Assembly's order was that
of the Synod of Fife, then the stronghold of Presbyterianism
in Scotland. We are indebted to James Melville for a rather
full account of it, and from his narrative we are able to arrive
at some idea as to how the inferior courts took it up. (He describes
also the manner of its observance at St. Andrews and in his
own congregation at -renny.) He was himself moderator when the
Synod was constricted on May - 10th in Jo Davidson's native
city of Dunfermune and he proved himself as worthy a leader
there as his old master had been in the General Assembly. He
went about the business in a methodical way, first causing to
be read the Articles of Reformation set down by the last Assembly,
which were ordered to be inserted in the Synod records and of
which every Presbytery was to have a copy. Next, for the preparation
of hearts, a service was arranged, with the aged David Ferguson,
mirlister of Dunferrnline, as preacher. The following day the
solemn meeting began with a sermon from David Black on Ezekiel
xiii. and last verse of Psalm v. (" For thou Lord wilt bless
the righteous with favour wilt thou compass him as with a shield
"), which was said to be copius, powerful, percing and pertinent".
Then Melville took the gathering in hand. With singular fitness
he read the last chapter of the hook of judges, the story of
the covenant made by Israel under Joshua's leadership, and his
comments
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thereon were most appropriate to the occasion. He pointed out
the benefits which God had bestowed on the Church of Scotland,
especially in preserving her from notable enemies, particularly
the Spaniards and from the conspiracy of the Popish Earls. That
was followed by a word Or two on their Own ingratitude and their
lack of earnestness in caring for the flocks over which God
had placed them. The effect of his words was similar to that
produced by Davidson in the Little Kirk. Re himself tells us
that The Lord stein it up sic a motioun of hart, that all war
forced to fall down before the Lord, with sobbes and teares
in aboundance, everle man mightelie commovit with the affectionnes
of their conscience in the presence of their God, in privat
meditatioun, ripping out their waycs, confessing and acknowledging
their unworthines and craving earnestlie grace for amendiment,
and that a long space." For some time longer, Melville continued
to deal with points of doctrine, admonitions and exhortations.
Thereafter be lifting upe of the hand, everie an testified befor
God, and mutualie an to an other, the sinceare and ernest purpose
of the hart to studie till amend and serve God better in tyme
to come, bathe in their privat persones and in the office of
that grait Ministerie of God's honour and salvatioun of the
people concredit to thame."
The Synod was then addressed by several of its own leaders-Ferguson,
Black and Andrew Melville and also by Patrick Simson and John
Davidson who attended by appointment of the Assembly. Davidson,
the diarist tells us, was a zealous grave father ", who spoke
very movingly and profitably. He said
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that he was as deeply moved as were the Jews at the building
of the second temple, only in another
way. He was greatly pleased with the effort at amendment, but
it grieved him to compare tile Kirk as it had come to be with
its beginning which he had seen, and to mark how far he and
his brethren had wandered from the godliness, zeal, gravity,
love and other virtues of early Reformation days. He lamented
also such a lack of learning in the ministry, where time and
opportunities for acquiring knowledge were so great be could
scarcely find any one who could talk reasonably and learnedly
on difficult passages of Scripture or controversial questions,
or who could show evidence of having read the ancient Doctors
or the History of the Kirk. He therefore urged upon them all,
the Apostle's injunction, Attendite lectioni etc."
When the speeches were ended and some small matters of business
attended to, the Modcrator concluded the meeting with earnest
prayer for the getting of grace to remember, practice and pay
the vowes their maid, and after hartlie thanks giving for that
memorable benefit of God" and the Assembly was dismissed. The
brethren had come to the gathering fasting and now they felt
themselves amply rewarded, for they went away als full of spiritual
joy in the saull as emptic of corporal! fuid ; everie brother,
with exceiding grait gladnes, glorifeing God for that actioun
above all other that ever they Laid been partakers of"
The same procedure evidently was followed in the Presbytery
of St. Andrews, under the same |
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Moderator in July when gentlemen and burgesses as well as
ministers took the same VOWS testefeing of a true conversioun
and change of mind". In congregations a somewhat different line
was followed. To take an instance, the people of Kilrenny received
a whole month's instruction. The Covenant was carefully explained
to them as the obligation whereby God binds Himself to be the
loving Father of His people in Christ, and the people in turn
promise to be His servants and children. To be within the covenant
was to be a child of God to be out with it meant that" maist
miserable esteat of Nature, without God, without Christ, a chylde
of wrathe, alian from the comoun-weill of his peiple, under
slaverie of the devil and sinne, and finalie, a faggot of helles-fyre
".' Instead of holding up of hands as in the courts of the Church,
the congregation, like the brethren at Anstruther, signified
their assent by partaking of the Sacrament of the Lord's Supper.'
What exactly was this Covenant, it may be asked, which figured
so largdy in the revival of 1596 ? It is remarkable that more
than one eminent historian3 has made the mistake of regarding
it as a renewal of the National Covenant of 1580-1 or of that
part of it described as the King's Confession ", the Second
Confession of Faith " or the Negative Confession". That is not
so. Unfortunately, we do not have the full text of it perhaps
it was never |
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fully committed to writing-but its nature and intention are
clear. We know that the vows taken referred for the most part
to religious duties, private, domestic and public, including
the resisting Of all enemies of religion without fear or favour
of anie persone". It was thus a covenant of a purely religions
nature made by people more concerned with the removal of their
personal transgressions than with any political or national
consideration. Spottiswood, here at least quite impartial, brings
that out clearly when he says This is the covenant that by some
Is so often objected and said to be violated by those that gave
obedience to the canons of the Church ; albeit in it there is
not a word or syllable that sounds either to the confirming
of the Church government then in use, or to the rejecting of
that which since has been established. . By this covenant ",
he continues, all did bind themselves to abide in the profession
of Truth and to walk according to the same as God should enable
them. But for the rules of policy or ceremonies serving to good
order or decency, let inspection be taken of the Register which
is extant and it shall clearly appear that at the time there
was not so much as mention thereof made.'- James Melville, himself
a participant, describes it as a entring of new again in covenant
with their God in Jesus Christ, the great Pastor of the saulles
and Mediator of the Covenant "~ while the Assembly itself says
that its members entered into a new covenant with God, protesting
to walk more warilic in their ways and more diligentlie in their
charges."
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One regrets that there are no records to tell of the effects
of this movement in the lives of individuals. Yet we believe
that these must have been many, and we know how impossible
it is to tabulate spiritual results, even if such a thing
had been attempted. Calderwood doubtless had in mind this
great spiritual awakening and its influence on the Church,
when he wrote that 1596 was a remarkable yecre to the Kirk
of Scotland", she "was now come to her perfection and the
greatest puritie that she ever atteaned unto, both in doctrine
and discipline, so that her beautie was admirable to forraigne
Kirks. The assemblies of the sancts were never so glorious
nor profitable to everie one of the true members thereof than
in the beginning of this yecre."1 James Melville pronounced
the beginning ofitas having "a schaw of profit" and the middle
verie comfortable for the exercise of Reformatioun and renewing
of the Covenant ", although ominous clouds were gathering
and the end of it was "tragicall".1 God had assuredly visited
his people in a special fashion and at an opportune time,
and doubtless the zealous Davidson felt the sails-faction
of having been instrumental in the Divine hand, in bringing
about such a quickening and deepening of the Church's life,
as was to be mightily helpful in the difficult days that were
looming ahead. So great a work of grace must have had an incalculable
potency for good. From time to time such revivals come, in
which the careless are awakened and the faithful enriched.
The method and the manner, however, may be different on different
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occasions, but it is interesting to remember that a very similar
result to that of the revival of 1596 came about in a very similar
way, when in 1844 Dr. Charles J. Brown preached a remarkable
sermon before the General Assembly of the Free Church of Scotland.'
Had he, one wonders, any thought of John Davidson?
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