CHAPTER VI
MINISTRY AT PRESTONPANS (1596-1604)
| THE ecclesiastical history of Prestonpans
goes back several centuries before the Reformation and as early
as 1320 It was a vicarage belonging to the Abbey of Holyrood.'
The manorial chapel, ruins of which remained as late as the
beginning of the seventeenth century, in common with many other
church buildings, was burned down in the devastating expedition
of the Earl of Hertford in 1544 - a destruction, like others,
wrongly attributed to Knox and his fellow reformers. For fully
half a century thereafter the people of Preston and Salt Preston
had no church, and little or nothing seems to have been done
to provide them with religious ordinances. Those who desired
to enjoy Protestant worship had either to avail themselves of
the occasional ministrations of the minister of Musselburgh,
or attend the Church of Tranent with which they considered themselves
to have some parochial connection but which was three miles
away. The circumstances were very unsatisfactory and few seem
to have been interested enough to do either. In course of time
Presbytery and Synod alike felt the growing need of a separate
charge for the populous towns- of Preston, the Grange and the
Pans ", but for lack of means nothing was done. At length, however,
Hamilton, Laird of Preston, offered a site as well as monetary
contributions, for the erection of a Church and the finding
of a stipend. The Presbytery, |
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encouraged by this generosity and influenced by the spiritual
needs of the district, set about to induce Mr. John Davidson
to become minister of the evangel within the bounds of South
Preston and ye Panns, east and west, and ye haul bounds yair
about, belonging, alsweill to my Lord Newbottle, as to ye laird
of Prestoun " The Presbytery of Edinburgh was approached and
consent was given, provided that Davidson was agreeable and
sufficient provision was made for his ~ We have no hint as to
why the Presbytery of Haddington should have been so anxious
to secure Davidson for such a charge. Remembering, doubtless,
the ancient zeal of the Preston branch of the house of Hamilton
for the Reformed doctrines, they probably felt that a man of
such perfervid enthusiasm would fit splendidly into the situation.
They may also have been influenced by the consideration that,
since he was a man of private means, the matter of stipend would
not be so pressing, at least at the beginning. Whatever their
motives, Davidson at any rate acceded to their request without
waiting for any guarantee as to what provision might be made
for him. More important considerations weighed with him. He
desired, for one thing, a lawful call" and for that end preached
at Salt Preston on November 19th 1595, and again on December
17th.' The impression he produced on these occasions was more
than favorable. One wonders, however, where he preached
was it on the sea-shore, the public street or in some hired
house, since there was no Church?
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On that point there is no reliable information.
We are more fortunate, however, concerning the theme of the
discourses, at least on the first Sabbath. In the preface to
his Catechism, Davidson reminds his flock that on his first
appearance in their midst he took for his text ' the people
which sat in darkness saw great light" (Matthew iv. 16), while
his subject in the afternoon was Revelation II'. 20 "Behold
I stand at the door and knock." Referring to the former sermon,
he says, I made choice of this place of Scripture, to bee as
a ground of that doctrine whilk thereafter I minded to builde
thereupon, during our continuance together at God's pleasure."
Then he goes on to show how he treated the subject. After speaking
to them of God's mercy in offering to them again the light of
His Gospel, he gathered some general grounds of Christian religion
" from the text after this manner. First, the miserable blind
estate of man by nature. Secondly, the most comfortable light
of salvation in Christ. Thirdly, that men receive Christ's light
by faith wrought by the Holy Spirit In the preaching of the
Gospel. Fourthly, the end that walking in that light of Christ,
we may glorify him who has translated us out of darkness into
his wonderful light.2
After that first Sabbath-the Presbytery's record runs-" ane
gritt multitude of ye honest men of the both tounes aforesaids
came and shew yair guid lyking of ye said Mr. John and his doctrine,
to us of ye Presbytery, disyring us maist earnestly with one
voice that we would hold hand to the work for bringing
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and planting ye said Mr. Johne to be minister
among yame with all diligence." The brethren readily responded
to such an earnest petition and instructed their Moderator,
James Gibson, to write " maist affectionately" to Davidson on
the matter.
The second visit evidently did more than confirm the earlier
impression and the greatest enthusiasm prevailed. When the preacher
appeared at the Presbytery of Haddington a day or two later,
the brethren praised God for his coming. A number of parishioners
were also present and on being asked if they liked Mr. Davidson,
answered "with one voyce as of before, that they were well contented
with him and feint nothing to separate him from them but yair
awin unworthynes." They besought the Presbytery "to travel for
his provision and settling among yame."' Everything pointed
to a very happy settlement - a competent faithful minister and
an enthusiastic expectant people - even if it had to begin without
church, manse or stipend. The prospect, however, was indeed
brighter than had at first appeared, for, at Mr. Davidson's
request, the Presbytery had secured the goodwill and assistance
of Lord Newbottle,2 and Mr. George Hamilton, laird of Preston,
was always ready to help. So the Presbytery, praising God for
the great success and the consent of all the chief persons interested,
served the edict at Tranent and "Ye panis," and Mr. Davidson
was inducted on January 5th 1596. James Gibson presided and
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preached' and there was one verie frequent
convention of ye parochiners and chief persones yair of'.
At the close of his discourse Gibson called upon the new minister
to declare publicly whether he acknowledged the proceedings
thereof to be of God and sufficient warrant for his conscience.
Davidson then delivered an earnest and moving address.2 He
declared that besides the outward calling of the Kirk and
the people, he had also the effectual inward calling of God.
Since his work was quite evidently finished in Edinburgh -
where also he had been sure of the Divine warrant - he was
prepared to accept the charge of that flock with certain stipulations.
These lie proceeded to state, as follows (i) so long as God
and His Kirk would think good and as infirmity would serve,
(2) so long as there was provision for his maintenance either
by himself or from any other lawful source, (3) so long as
the people would be obedient to the voice of God in his ministry,"
wherein he would crave no obedience of them hot according
to the reveilit will of God and His word", (4) So long as
they were willing to defend him against the persecution of
such as would pursue him for the true and lawful execution
of his office. Evidently lit anticipated something in the
nerc of "Church Extension" for he could by accepting "So great
and multitude not to be a perpetual pastor but for one time
till convenient occasion could be offer it that they would
be distribut in competent flocks."
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When the speech was ended, the congregation,
On being asked if they were content to allow and accept" of
Mr. Davidson on the conditions he had set before them and
if they would promise all due obedience to him as their pastor,
according to the Word of God, consented most willingly "be
one uniform voice and gesture of holding up of their hands".
The commissioners of the presbyteries being witnesses, declared
their approbation of the same5 praying God to give success
to the work.
And so the courageous John set himself to the greatest task
of his life. The necessity of providing a church and manse,
and having to rely upon his own resources for his temporal
support surely presented difficulties great enough. But these
were not all that he had to contend with in the initial stages
of his new ministry. From an entry in his diary or a private
burial register which he kept, it seems that he found it almost
impossible to secure a place of interment for his parishioners.
The quaint memoranda may be quoted as revealing a terrible
state of affairs in those days. Thomas Sherila ye first yet
deied after my Corning to Prestoun. The lairde's boundes having
nae buriall place and L. Setoun on ye east hand and L. Newbottle
on ye west, refusing buriall to him in Tranent and ye west
Kirke yarde ; I, Mr. John Davidsoun, new come to be minister
at Salt-prestouns wrote at ye desire of ye defunct's friendis
west to Musselburgh Session for grant of buriall amang yarne;
quhilk was granted on conditioun yet we sought not ye like
again. Such was ye hardnes of ye entry of God's word among
us. Hereupon ye Ladye Prestoun, Barbara Cockburne, dealt with
ye Lairde,
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George Hamiltoun, for grant of a piece
of grounde at ye west syde of ye manse-houses and yarde, having
James Pincartoun's yaird, where now Our Kirke stands, on ye
west syde thereof. This was a great ease provided of God in
oure straite, for ye people were beginning to cry out and
tumultuously to rage.
The reference in the above record to the Kirk shows that Davidson
had as soon as possible consuIted the interests of the living
by setting himself to secure a suitable place of worship.
The Presbytery 0£ Haddington, realizing the urgency 0£ the
matter, sought to assist the minister with the work. A Committee
was appointed to confer with Lord Newbottle on the subject
and also on the provision of a stipend. It looked at first
as if his Lordship was to be most helpful, as he agreed to
join in the undertaking with the Laird of Preston He soon
began to demur, how-ever, to the Presbytery's proceedings,
and so far from keeping his promise, is said to have become
a hindrance C by lying out and causing his tenants also lye
out."2 Finally he excused himself on the grounds that he thought
of repairing the Kirk (the ruined manorial chapel) on his
own estate and providing a minister for it. Hamilton of Freston3
however, without waiting for him, now volunteered the promised
site for church and manse with three acres of land for a glebe,
besides monetary assistance conjunctly with the rest of the
people. Davidson then engaged to erect the Church at his own
expense if need be. Through his influence in Edinburgh and
surrounding
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neighbourhood he was able to collect
a considerable sum' but he gave lavishly of his own means.
It is interesting to find that in material and personal service,
people of all classes afforded him what assistance they could.
Williamson of Mureston, the Laird's future son-in-law, provided
the roof; and "like the ancient craftsmen of Jerusalem rebuilding
portions of the city wall, the salters and sailors, and coal-hewers,
and others, willingly co-operated to some small extent but
for the accomplishment of the whole, the gratitude of the
district was specially tendered to Mr. John Davidson."2 It
must have been, however, a stupendons undertaking carried
through with alternate hopes and fears and in the face of
considerable opposition. Wodrow3 gives some indication of
that for he relates that Davidson, passing the building when
in the course of erection, addressed a friend thus-" with
difficulty did we get that Church broth that length, but those
walls shall stand to the comming of the Lord, as witnesses
against the hinderers of it, and God shall root them and theirs
from this place. "
Some interesting details of the Prestonpans
ministry have been found in a charter4 granted November 19,
1615, by John Hamilton of Preston the superior of the lands
on which the Church was built.
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Davidson is said to have deserved highly of the Church and commonwealth
and particularly of Saltpreston. Refercnce is made not only
to the Church which he built there but also to the fine clock
with which it was furnished, to the Manse, the garden and the
glebe. It is stated that he preached for many years without
any fee or reward and that death alone had prevented him from
carrying out his intention of siding his whole patrimonial inheritance,
consisting of valuable houses in Dunfermime, and devoting the
proceeds to the. support of the church and ministry of his parish.
Like many of his contemporaries, the minister of Prestonpans
was deeply interested in education.- lie was one of the most
learned men of his time and knew the value of his knowledge
in the conflicts of the Kirk. He completed his great service
to the community by building at his own expense a school in
which instruction was to be given in Latin, Greek and Hebrew,
and he also provided a dwelling-house for the master.' Nor was
that all. By bequeathing his furniture, his clothes, his library,
his bijis and obligations for debts owing him, and all his money,
with the exception of one or two legacies to friends, he secured
its future. The endowment3 was sufficient to attract as the
first master, Mr. Alexander Hunt, a noted scholar, who passed
to it from the rectorship of the High School of Edinburgh in
July 1 6o6,- nearly two years
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after Davidson's death. The minister's endowment remained
the only provision for the educational wants of the district
for nearly two centuries. When in 1803 it became compulsory
by Act of Parliament to have parochial schools, the buildings
erected by Davidson were restored and the master provided
with statutory emoluments. That has been described as practically
an appropriation of Mr. Davidson's endowment by the parochial
landowners.
Davidson's advent to the district of Prestonpans seems to
have led to a quickening of spiritual life. A significant
minute of Presbytery soon after his settlement runs as follows
The hail! gentlemen being required to reform their houses
and use prayers at morn and evening, with reading of the Scriptures
after dinner and supper, promised to obey and for execution
thereof every minister was ordered to visit their houses and
see whether it was so or not ; and for behoof of the unlearned
Mr. John Davidson was ordained to pen short morning and evening
prayers, with graces before and after meat, to be communicated
to each minister for behoof of his flock." These forms of
prayer Davidson submitted to a later meeting of Presbytery
where they were approved and ordered to be printed.
Under such an earnest ministry the Church
at Saltpreston made steady progress. On 27th December, 1597"
the lands and barony of Preston and the Pans" were dissolved
from the vicarage of Tranent
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and erected into a distinct vicarage by James VI, "to be call
it the Vicarage of Preston".' Davidson was formally presented
to it by his Majesty and was installed by the Presbytery on
12th January, following.~ It was not till some considerable
time after his death, however-rith July, 1606-that, through
increasing numbers, it was erected again into a parish by Parliament..
So well did Davidson by the Church and people of Prestonpans
that his name has become inseparably associated with the place.
Surely we may dispute the verdict of a modern writer who ventures
to say that had he remained at Holyroad instead of going to
this sea-coaste village" his name and fame as a reformer would
have been much higher.4 It is difficult to assess the value
of the Prestonpans' ministry. That Davidson was held in the
highest esteem by his people is obvious. He laboured among them
untiringly, and for the instruction of youth, whose spiritual
interests he had at heart, he prepared the Catechism already
referred to and which we shall consider later. There also he
is said to have penned a special version of the twenty-third
psalm.3 In 1598, on the i5th of July, a visitation of the parish
was held by the Presbytery when, the minister being removed,
the people were asked if they found anything in their pastor's
life and conversation to find fault with. They answered they
had nothing. Being demanded if he taught sensibly and plainly,
" they all with one voice |
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thanked God for him". At this visitation, Davidson conveyed
to his people the Manse on condition that they would refund
the cost of erection save for four hundred merks " which he
bestowed as a free gift.
There are one or two interesting incidents which happened
in the period of the Prestonpans ministry, in which Davidson
had a large share and these fall to be related are this chapter
closes. It has been felt by students of this period that the
Kirk sometimes exceeded its rights and dealt with matters
which seemed to be out with its province. The ministers, for
example, constituted themselves a kind of moral police and
no one, from the King and queen down to the humblest subject
was free from their censures. Davidson was one of a small
but influential deputation, Melville and Bruce being the others,
who were sent to the Palace of Holyroad to deal with the Queen
concerning her religion, her favouring of the enemies of truth,
and her light contemptuous criticism of the ministry. They
were also to charge her with spending her time ,n frivolity
with her maids and they were to offer to teach her the doctrine
of the Church and the better way of life. Anne of Denmark,
however, would not grant the ministers access ; she was busy
at a dance and desired them to come at some more convenient
time.2 Whether the interview ever took place or not, we cannot
tell. At this time there began those rumours which persisted
through the rest of her life, that the Queen had embraced
the Roman Catholic faith.
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One wonders if the ministers had any suspicion of that kind.
On January 17th, 1598, Davidson made his last visit to the Palace
of Holyroad, where he was admitted to a private interview with
the King.1 To appreciate the matters referred to in this interview,
it is necessary to recall the fanatical outbreak or" riot "
of December 17th, r5g6, when the King became alarmed for his
personal safety. Although the ministers had little or nothing
to do with it, they were held largely responsible and in consequence
had to flee. James, turning the affair to tile securing of his
own ends with the Church, forbade assemblies to be held in Edinburgh
and forbade the ministers to live together as they had done
" in the circuit of the close ".- Re was vested with power to
make ministers preach or desist at his will and he was to have
a voice in the filling of vacant churches.
Davidson was resolved to speak frankly to his Majesty on certain
of these subjects. He began, therefore, with the necessity of
restoring the ministers' houses, but to that he received little
reply. Then he touched on the choosing of the new ministers,
in which lie maintained the people had not had their privilege
and the xelpotovia spoken of in Scripture, preserved to them.
When the King declared that nothing had been done against their
interests and that the Kirk and Council were satisfied save
"five or six caprician heads and some foolish women", Davidson
replied that his Majesty was misinformed
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multitude to be of a different mind, since the people's consent
had not been obtained. He quoted Julian the Apostate as having
said, Nescit recte impernre equis bobus, etc., qui nihil
concedat eorum voluntati." " That a good sentence," said
the King. "Mr. John, take that sentence to yourself, for you
will give me none of my will." "Yes, Sir," answered Davidson,
"so far as may be, and may doe you good."
The next matter discussed at this interview was the relation
between the King and the preachers. Davidson urged his Majesty
to send for the clergy from time to time and confer with them
familiarly, as he believed that would tend to promote mutual
understanding and goodwill. While agreeing that the advice was
good, James nevertheless said he would not send for them, but,
if they came, as Davidson had done himself; he would make them
welcome. Mr. John stated in reply that most of the ministers
were not bold enough to make advances of their own accord but
it would be a matter of great encouragement to them if they
were sent for by their monarch.
The parties to the interview evidently agreeing "verie weill
", as his Majesty indicated that least for the time being, Davidson
intimated that he had some weightier matters to deal with but
he desired not to irritate the King. He was encouraged to proceed
since he had come in so friendly a manner. He then demanded
that the right of publicly rebuking obnoxious persons might
be restored to the ministers. The King, however, was not prepared
to concede so much and warned the preacher not to meddle with
Assembly decisions. A lively piece of dialogue followed. " I
trust," said Davidson, "your Majestic will not deny us
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the priviledges granted to us by long custome and the lawes
of the realme." " Yec may raise schisme that way," said the
King. " Not we," said Mr. John
yitt, oportet haereses esse, ut qui probati sint, manifesti
fiant." O then, yee approve schismes and heresies? said
James. It followeth not, Sir," answered Davidson; "Woe be to
them by whom offences come. They are good as they are of God,
but evill as occasioned by men." The King, becoming a little
impatient and possibly feeling that he was having the worst
of the argument, was about to retire with the angry retort,
" Weill, doe as you will" when Davidson "pulled upon his gowne
sleeve" and held him fast till he had concluded his words of
counsel. To his request that he should be dismissed with favour,
his Majesty graciously complied, and clapping him on the shoulder
said, " Mr. Jokine, you shall be welcome with me because you
are plaine."
During the years spent at Prestonpans Davidson continued, as
long as strength and opportunity permitted, to take a prominent
part in the public affairs of the Church of Scotland. Not long
after his settlement in 1596 he was called to be leader in a
great movement of spiritual awakening which affected almost
the entire Church and especially his ministerial brethren. In
the ensuing years he was engaged in the early stages of the
prolonged conflict with the King over his Majesty's fresh attempt
to establish Prelacy. These matters were of such importance
that they have been considered deserving of separate treatment
in the two following chapters.
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