David Black was educated at the University of St Andrews. He was admitted to the ministry of the church (on the recommendation of Andrew Melville) as minister of St Andrews in November 1590. Having offended James VI by "certain unreverent, reproachfull and infamous speeches in his sermons", he was summoned before the Privy Council on 18 November 1596, but declined its jurisdiction "in matters spiritual". In this he was supported by "his whole brethren of the ministrie". Twelve days later he lodged a second declinature, but was found guilty on 2 December, and "the penaltie referred to the King's will and pleasure". On 9 December he was ordered to enter his person in ward. The Synod of Fife petitioned the King to restore Black to his charge, but that was not done, and he was translated, and admitted to Arbirlot in 1597. He was presented to the vicarage by James VI on 15 May 1598. "While on his way to Perth he died suddenly at Dundee, of apoplexy, immediately after having given thanks at a meal, Tuesday 12 January 1603. He had preached and dispensed the Communion on the preceding Sunday.[1]
David Black | |
|---|---|
| Personal details | |
| Died | 12 January 1603 Dundee |
| Nationality | Scottish |
Political setting
editWith principles so opposite to the spirit of freedom and of the Scottish church, it is not surprising that James and the presbyterian ministers should have been perpetually at variance. The clergy, jealous of their religious rights, openly and vehemently denounced the king's proceedings from the pulpit; and the king, on the other hand, threatened all with civil pains who ventured to condemn his measures, or question his authority as supreme potentate of the church. "There would never be peace," he said, "till the marches were rid between them." Determined, however, to " rid the marches'"' in his own person, he summoned one of the most zealous of their number, Mr. David Black, minister of St. Andrews, to answer before the privy council, for certain treasonable speeches, as he termed them, which he had uttered in the pulpit. Black, in his own name, and in that of his brethren of the ministry, sent in a declinature to the council, denying their authority to sit as judges of his doctrine, in the first instance or till he was tried by the church courts. They saw clearly that this prosecution was put out as a feeler to ascertain how far the church would yield; and, to use their own language, they feared "that their yielding on this occasion would be held as an acknowledgment of his majesty's jurisdiction in matters that are mere spiritual, which might move his majesty to attempt further in the spiritual government of the house of God, and end in either a plain subverting of the spiritual judicature, or at least a confounding thereof with civil, if at any time profane and ambitious magistrates might by such dangerous beginnings, find the hedge broken down, to make a violent irruption upon the Lord's inheritance; which the Lord forbid." (Declinature of the King and Council's Judicature in Matters Spiritual, &c., by Mr. David Black, 18 November 1596.) This struggle for the liberties of the church issued, as might have been expected, in the defeat of the weaker party, and Black was banished from St. Andrews. The king was afterwards so far reconciled to Mr. Black, as to allow his admission into the vacant parish of Arbirlot.[2]
It was the delight of James, however, to gain his object by policy rather than violence; and at length, by a series of stealthy, manoeuvres, which he dignified with the name of kingcrafty he succeeded in overturning the presbyterian polity. His first attempt of this nature was made shortly after this, when he requested the assembly to appoint some of their number, with whom he might advise respecting affairs in which the church might be interested; and the assembly rashly complied, appointing fourteen ministers to act as commissioners for the church. "This," says James Melville, " was the very needle which drew in the episcopal thread." Next year, the king stole another step towards his purpose, by prevailing upon the parliament to declare that prelacy was the third estate of the kingdom, and that such pastors as he pleased to raise to the dignity of bishops should have a right to vote in parliament. The next step was to prevail on the church courts to allow their commissioners to enjoy this enviable privilege. The commissioners themselves do not seem to have been unwilling to comply; and they endeavoured to persuade their brethren that his majesty's, object was merely to maintain the dignity of the ministerial office, and in nowise to bring in the popish or Anglican bishops. But the more clear-sighted saw through the stratagem and protested against it.[2]
Character
editHe is characterised as a man of singular fidelity and diligence, mighty in doctrine, a powerful preacher, a zealous, faithful, and painstaking pastor, whose ministry was productive of much fruit. He was strongly opposed to Episcopacy.[1]
Personal life
editHe married Katherine Prattie, who survived him, and had issue — Sarah, who with her mother was recommended to charity by the Synod of Lothian and Tweeddale 4 November 1659.[1]
Bibliography
edit- Beg. Assig.
- Calderwood's Hist., v. 680 et seq., vi. 184, 195, 290
- Cunningham's Hist, i., 434–5;
- Honyman's Survey, ii.
- Fleming's Fulfilling of Scripture
- G. R. Inhib., xxxi., 14 July 1608[1]
- De Foe's Memoirs
- Alexander Shields' A Hind Let Loose[3]
References
edit- Citations
- ^ a b c d Scott 1925, p. 420.
- ^ a b M'Crie 1850.
- ^ Howie & Carslaw 1870, p. 83.
- Other sources
- Calderwood, David (1842). The history of the Kirk of Scotland. Vol. 5. Edinburgh: Printed for the Wodrow Society. p. 453.
- Fleming, David Hay (1890). Register Of The Minister Elders And Deacons Of The Christian Congregation Of St. Andrews Comprising The Proceedings Of The Kirk Session And Of The Court Of The Superintendent Of Fife Fothrik And Strathearn. 1559-1600 Part Second : 1582-1600 Transcribed And Edited From The Original Manuscript With Preface And Notes By David Hay Fleming. Vol. 7. Edinburgh: Printed by T. and A. Constable for the Society. pp. 823-824. Retrieved 10 July 2020.
- Grub, George (1861). An ecclesiastical history of Scotland : from the introduction of Christianity to the present time. Vol. 2. Edinburgh: Edmonston and Douglas. pp. 266-334.
- Henderson, T. F. (1904). James I. and VI. Paris ; New York: Goupil & Co. pp. 122–126. Retrieved 10 July 2020.
- Howie, John; Carslaw, W. H. (1870). "David Black". The Scots worthies. Edinburgh: Oliphant, Anderson, & Ferrier. pp. 81-83.
This article incorporates text from this source, which is in the public domain.
- Lee, John (1860). "lecture 17". Lectures on the history of the Church of Scotland : from the Reformation to the Revolution Settlement. Vol. 2. Edinburgh: William Blackwood. pp. 125–149. Retrieved 10 July 2020.
- M'Crie, Thomas (1850). Sketches of Scottish church history : embracing the period from the Reformation to the Revolution. Vol. 1. Edinburgh: Johnstone & Hunter. pp. 130-132. This article incorporates text from this source, which is in the public domain.
- M'Crie, Thomas (1819). The Life of Andrew Melville. Vol. 2. Edinburgh: William Blackwood. This article incorporates text from this source, which is in the public domain.
- Pitcairn, Robert (1842). The Autobiography and Diary of Mr. James Mellvill. Edinburgh: Wodrow Society. pp. 393-510.
- Scott, Hew (1925). Fasti ecclesiae scoticanae; the succession of ministers in the Church of Scotland from the reformation. Vol. 5. Edinburgh: Oliver and Boyd. pp. 420-421. This article incorporates text from this source, which is in the public domain.
- Shields, Alexander (1797). A hind let loose; or, An historical representation of the testimonies of the Church of Scotland, for the interest of Christ : With the true state thereof in all its periods. Glasgow: Printed by W. Paton for J. Kirk, Calton, the publisher. pp. 1–878. Retrieved 6 May 2019.