Revival in Nigg
The following post (first of several)
is part of an account of revivals which occurred in the north of Scotland in
the eighteenth century. The account is found in the magazine of the Original
Secession Church.
It was well on towards the middle of
the eighteenth century that the best days of the religious life of the North
Highlands began. After the Revolution Settlement [1688], Church Courts
struggled on amid manifold difficulties to supply Gospel ordinances, but the
labourers were few. Along the shores of the Moray, Cromarty and Dornoch firths
some very eminent ministers were settled, and by them ‘prayer was made without
ceasing’ for a revived work, and times of refreshing.
One of the first parishes to share the
abundant blessing vouchsaved in answer to united prayer was Nigg, in the
Presbytery of Tain. The worthy Mr John Balfour, a licentiate of the Presbytery
of Caithness, was ordained minister of Logie-Easter in 1716, and was translated
to Nigg in March 1729. He found the people sunk in gross ignorance and
iniquity. Sabbath was devoted to athletic games. ‘They had a leader, a strong,
bold man, to whom all looked up. Mr Balfour watched for his opportunity. Having
to attend the General Assembly he sent for the champion of the Sabbath sports,
and told him that, as his duty called him from home, he left the east end of
the parish in his charge, and would hold him responsible that the people spent
the Sabbath, not in games and rioting, but in prayer and reading and hearing
the Word. ‘You are surely aware, sir,’ said the athlete, ‘that of these games,
I myself am the leader, and the first to begin; how then can you ask me to stop
them?’ ‘I charge you before God to do so,’ said the minister; ‘let the guilt of
a refusal lie upon your conscience.’ ‘Well, sir, if it must be so,’ replied the
man, ‘I’ll try what I can do.’ He was as good as his word. The Sabbath games
were discontinued, and the ringleader himself became a devoted Christian’
(Sage, Mem.).
With what prayerful zeal he laboured
thereafter may be learned from his own words published in Robe’s Monthly History for 1744: ‘The
revival of religion in the parish of Nigg has been on the advance since the
year 1730, though for most part in a gradual, slow way, and with several stops
and intermissions at times. As to new awakenings, the most considerable concern
appeared in 1739. Then several persons awakened (and who had never done it
before) applied to the minister about their spiritual interest, each day in the
week, for one week, Saturday not excepted.’
He goes on to show that the awakening
‘has continued still in some desirable measure’, attended by ‘the accession of
such as did not before profess or declare a religious concern’; and that there
were ‘no unusual bodily symptoms’ as narrated in other places. ‘Very few, not
one in forty, who have been awakened have fallen off from a religious
profession, or given open scandal to it. The general meeting for prayer and
spiritual conference, which sometimes consisted only of the members of session,
and a few others, became at length so numerous that, about three years ago, it
was necessary to divide it into two, each of which is since considerably
increased.
‘Besides these general meetings (which
convene in two places in the parish at a proper distance every alternate
Monday, and presided over by the minister) there are ten societies which meet
in as many places in the parish every Saturday for prayer, and other religious
exercises. Care is taken that, in each of these societies, one or more of the
elders, or some Christians of distinguished experience, be always present; and
nothing as yet appears about them but what has a tendency to promote the most
valuable ends and interests of religion. Besides those who have applied for
access to the meetings, and who are not admitted till after giving some account
of their concern to the minister and also to some of the elders, and other
Christians in their neighbourhood, the body of the parishioners seem generally
to be under serious impressions of religion.
‘Worship is kept in all the families in
the parish, except three or four. The Lord’s Day is very solemnly observed.
After the public worship is over, there are meetings in all parts, where
neighbouring families join in prayer, reading, and repetition of sermons; and
yet care is taken that such meetings and exercises do not interfere with, nor
hinder the more private exercises of religion in each family apart. Ordinances
are very punctually attended on the Lord’s Day; and diets of catechising, in
whatever part of the parish they are kept on weekdays, are much crowded by
people from other parts.
‘The civil magistrate has had no crimes
here to animadvert upon for many years; and the kirk session has very little
else to do, but to inform and consult about the religious concerns of the
parish, and to concert how these may be looked after and managed to greatest
advantage. And it is specially to be remarked that the people are very diligent
and industrious in their secular callings, and more forward in the business of
their husbandry that their neighbours in other parts of the country.
‘There is the like appearance of
success to the Gospel in other parishes in this country, particularly Rosskeen
and Kilmuir-Easter, of which the ministers may give information, as they are
known to have the advancement of the great interest of the Gospel much at
heart…
‘As notes have not been taken in
writing of past occurrences and cases, it is judged the safer way to give this
general account of matters only at this time; though it is not doubted if
particular cases and instances were recollected, with their special
circumstances, a narrative of them would be entertaining and edifying to all
that have a relish and value for such subjects.’
In the following summer (June 20,
1744), Mr Balfour writes: ‘Since February the work of awakening has proceeded
upon subjects more currently that in any former period, and still continues to
the praise of free grace. With several it appears to be more distinct and
lively than formerly. The far greater number that profess religion in this
parish are illiterate, and understand only the Gaelic language. All that I
shall say of this language is that it is no disadvantage to their education and
instruction in religion. I never conversed with more intelligent, savoury, and
distinctly exercised private Christians than some illiterate men in this
district, or that challenged and got more respect on a religious account from
all sorts of persons of their acquaintance. It is surprising to observe with
what industry many, especially of the younger sort, endeavour to acquire
reading. Some read the Psalms in Gaelic metre, and teach others in the same
way, without knowing or attending to the power of letters, or the use of
syllabication, by considering words as complex characters which are always to
be pronounced in the same way. Some of the elder sort likewise recover their
reading which they had been taught young, but neglected and forgot afterwards.
But as the generality are still illiterate, that disadvantage is much made up
to them by hearing others read the Scriptures and other good books, which they
translate currently as they read, and without any stop.
‘This ready way of reading is one of
the exercises performed in the several weekly meetings for prayer, as also in
many families. By these means the knowledge of the Scriptures and practical
religion is greatly increased. It is really astonishing to me to observe what a
copious and pertinent use of the Scriptures many illiterate persons have
acquired, and with what a readiness and fluency they pray in Scripture
language. I love not to make comparisons nor at all to exaggerate things, but I
must be allowed to declare ingeniously, they often make me blush when I am
among them and hear them praying, as well as speaking to religious cases. Thus
in the most literal sense “faith comes by hearing”. The unlearned rise and take
heaven by force. The men of letters dispute heaven -- these live it.’
The almost universal change produced in
the parish -- evidenced in high-toned morality, strict Sabbath observance,
earnest desire for instruction, unwearied attendance upon ordinances, and
hungering and thirsting for the bread of life -- contrasts marvellously with the
old prevailing barbarism. The worthy Mr. Lewis Rose, who wrote the statistical
account of Nigg in 1836, bears striking testimony to the undoubted genuineness
of the revival under the ministry of the godly Mr. Balfour.
‘A chosen generation then appeared, men
of God and of prayer. These were a Donald Roy and an Andrew Roy, a John Noble
and a Nicholas Vass, and others, whose names may be forgotten on earth, but
whose record is on high. Vital godliness prevailed, the Day and House of the
Lord were revered, the commandments of God were obeyed, and the character of
the people afforded a wonderful contrast to the common abominations that
characterised the preceding generation. The records of the kirk session for the
thirty years succeeding 1705, while they afford abundant evidence of the zeal
and faithfulness of ministers and elders in checking vice of every description,
are disgusting in the extreme, as exhibiting a frequency and a grossness of
vice among the people, which the succeeding generation would shudder to
contemplate. And yet, be it added, the favourable change was produced by the
blessing of the Holy Spirit upon the heaven-appointed means, which an
authoritative ministry and eldership were indefatigable in employing.’ As Mr.
Rose was the highly respected minister of the parish from 1818 to 1835, when he
was called to Glasgow, he had full and accurate knowledge of what he described.
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