IN 1805, Mr. Farquharson, an itinerant preacher in the Independent connexion, first appeared in Skye. He was from Perthshire, where his ministrations had been much acknowledged, as, indeed, they were wherever he proceeded in his labour of love. It is probable that the “truth as it is in Jesus” had never before been publicly proclaimed in the island which he now visited. From the parochial pulpits, there is too much reason to fear, it did not go forth; and the remoteness of the district had hitherto precluded the visits of those not connected with the Church, who, towards the close of last century and beginning of the present, travelled over the country promulgating sound doctrine and, we believe, sincerely seeking the salvation of souls.
When Mr. Farquharson appeared in Skye there is reason to believe the state of religion was as unfavourable as it had ever been. The novelty of field-preaching on week-days, as well as Sabbaths, by one who held no communion with the clergy, attracted the notice of the people, and they flocked in crowds to hear him. His sermons consisted of powerful and faithful testimonies against the abounding sins of the country, clear and energetic illustrations of evangelical truth, solemn protests against the soul-destroying doctrine of justification by human merit, with affectionate and solemn warnings and invitations addressed to his hearers as lost sinners. His appeals excited great attention, and produced no small inquiry among the people. But their external disadvantages were many—few could read, and scarcely any copies of the Sacred Volume were in their possession. In a population of many thousands, not above five or six New Testaments could be numbered, and their value had never been appreciated. Still the preaching of the Gospel continued. In Portree and Snizort, Kilmuir, Diurinish, and Bracadale, Mr. Farquharson itinerated for a considerable time; the people heard, and deep seriousness marked their whole demeanour under the word of life.
At this time there lived in the parish of Portree a person named Donald Munro. In childhood he had been the victim of smallpox, by which he had lost his sight. To gain a livelihood he had learned to play the violin; and being naturally of a pleasant disposition, this quality, with his musical talent, made him a general favourite. The calamity of his blindness engaged the sympathy of all, and his other qualifications secured their patronage. It was thought that the office of Catechist in the parish, to which a small salary was attached, might be superadded to his professional character with advantage to his circumstances. The inconsistency, if observed, was overlooked, and the benevolence implied in making a provision for Donald, concealed the incongruity of a blind fiddler being also a parochial catechist. The minister favoured him, the people were pleased with the arrangement, and a retentive memory, enabling him to master the questions of the Shorter Catechism and a few chapters in the New Testament, his qualifications for the office to which he was promoted were held to be complete. How often are we made to know, as the sequel of this man’s history will illustrate, that “God’s ways are not our ways,” that they are “past finding out,” “for he giveth not account of any of his matters!”
Donald’s official character led him to hear Mr. Farquharson, for where religious exercises—extra-ministerial—were held, there he conceived it his duty to be. Hundreds and hundreds had come to listen to the word of salvation; but although serious attention was given, the preacher seemed to have “run in vain and laboured in vain.” The Spirit was not poured out from on high, and no “blade” of heavenly growth was yet discoverable in that dry place. Nevertheless, God had sent him; and, although he was not, himself, to be the direct instrument of an abundant harvest, like the prophets of old, he was made the medium of the “unction from the Holy One,” to another who was raised up to show how “the weak things of the world are made to confound the mighty, and base things of the world, and things that are despised, yea, and things which are not, chosen to bring to nought things that are, that no flesh should glory in his presence.” “To me he was a messenger from God,” declared Donald Munro many years after; and although in his Christian charity he expressed an opinion, that one or two besides were converted by his means, no evidence exists that faithful Farquharson’s mission had any other direct fruit than that of the conversion of this remarkable man.
He soon after emigrated to America, and his ministrations had no further connexion with the revival which took place in Skye.
The Catechist of Portree was no longer a pluralist. He had “got new views,” to use his own language, of “Scripture truths, of himself, and of the practices of the inhabitants of his island,” and the light which had been given to him he did not put “under a bushel.” His official situation afforded him opportunities of speaking in the name of Jesus; and, before he had been himself a convert for a year, he was made the instrument of turning three or four from the error of their ways to the faith and obedience of the glorious Gospel.
But the great awakening did not take place now, nor for a few years after this; nevertheless, as the events which follow were connected with that manifestation of divine grace and power, and as they illustrate the ways of God’s providence in promoting his purposes of love towards sinners, they are here recorded.
In the first place, a prayer-meeting was established. This was in Snizort, the neighbouring parish of Portree. A very few only attended at its establishment; but, in course of time, the numbers increased. The prejudice against it was strong; for nothing of the kind had ever before been heard of in the country, and an innovation of so marked a character was not readily tolerated. But it grew in popularity; and by its means many were induced to attempt to call on the name of the Lord. For two years it flourished. At the end of that time a Baptist preacher appeared in the country. The members of the meeting heard, and some were drawn after him. Eleven were baptized by him—division ensued, and the prayer-meeting was in a short time finally dissolved.
In the next place, soon after the institution of this meeting, it pleased the Lord to bring “out of darkness into marvellous light” one of the ministers in the neighbourhood. The gentleman referred to was the late Mr. Martin, then of Kilmuir, and latterly of the parish of Abernethy. The change in his doctrine, as well as life and conversation, soon attracted notice, and he was sought unto by those in the country who, by this time, had themselves tasted that the Lord is gracious. The cause of the prayer-meeting was espoused by him; and as even men who knew not the saving power of the Gospel in their own experience, esteemed him for his virtues, his countenance given it, secured either their neutrality or favour. As a minister, he was instant in season and out of season; reproving, rebuking, exhorting with all long-suffering and doctrine. The usual result followed—a desire among his parishioners to search the Scriptures, to see that the things which he declared were so. But the Sacred Volume was awanting—and no supply was at hand to meet the demand which the preaching of Christ crucified by this good man had produced. What might have followed so prosperous a state of outward privilege no one can say. A very few, it is believed, were during the short period of Mr. Martin’s living ministry, savingly impressed; but as he removed from the island in about two years after the change in his own character, and the Gospel ceased to be proclaimed—although he left a pious Catechist behind him—no further additions of such as “were ordained to eternal life,” were at that time made to the “Church of the living God.”
And here we may be permitted to remark, how serious a consideration it may be for a minister of the Gospel to remove, under whatever solicitations, from a sphere where indications may be perceived of an incipient work of grace, such as a few years after distinguished this part of Skye. That Mr. Martin should be exposed to much that might harass his spirit, under his change of views and character, in the place where his lot was cast—that “living godly in Christ Jesus” he should suffer persecution—may be readily believed, as the experience of another, but more undaunted “fellow-servant” subsequently attested; but surely here was an opportunity to “endure the cross, and despise the shame,” connected with the prospect of honouring his Master and promoting his cause, such as does not often occur, and which, not being embraced, is seldom a second time offered to any man. It cannot be wondered that Mr. Martin, as we have heard, should in after years have felt and lamented his error.
It has been stated, that he left behind him, in the parish of Kilmuir, a pious Catechist. This individual also acted as school-master. But besides his services, the parish now enjoyed the benefit of those of Donald Munro, who had been discharged from his office in Portree, and was therefore not confined in his labours to that locality. Under their direction and conduct, meetings, subsequently to the dissolution of the prayer-meeting, were regularly held in the parish, attended by large multitudes; and much interest, apparently, was taken in the things which belonged to their souls. This state of matters, however, lasted not long. The new incumbent did not walk in the steps of his predecessor. The Catechist, disgusted with the new order of things, left the country; and Donald Munro stood single-handed without even the weight which his former official name afforded. He did not, however, cease his efforts; and, though under many inconveniences, this good man persevered in holding his meetings, encouraged by the great numbers who came desirous to listen to the word of life.
But the Lord raised up a new friend to the cause in the person of the late Mr. John Shaw, who, about this time, was appointed minister of Bracadale, a parish in the neighbourhood, and situated in the same district or country. He had previously been the assistant of the minister of Diurinish, a parish also in this district; but, acting there in an inferior capacity, his influence, until now, had not been efficiently exerted. He was a holy and humble man, little acquainted with the ways of the world, and naturally little qualified to withstand its opposition, directed, whether insidiously or in open violence, against the interests of Sion. But, whatever his failing in this, his heart trembled for the ark of the Lord; its safety was the object of his deepest solicitude, and the theme of his importunate and constant prayers. He was consequently the friend of the friends of Christ, and, few and despised as they were in Skye, he constituted a rallying point and counsellor, whose unwavering faithfulness, at least, seldom failed them in whatever emergency.
Mr. Shaw secured for his parish the benefit of society teachers, all of whom were godly men—one from the Society for propagating Christian Knowledge, another from the Gaelic School Society, and a third from the Inverness Education Society, by whose means a knowledge of the truths of the Scripture was extensively communicated. And not least in importance, as preparing the way for the work which the Lord was about to perform in this hitherto dark corner of the Church, the minister of Bracadale introduced to the country Mr. M’Donald of Urquhart, “whose praise is in the gospel throughout all the churches,” and whose rousing appeals to the assembled multitudes who congregated to hear him, caused “no small stir about that way.”
It was about the year 1812 that the awakening, properly so called, had its commencement—about seven years after Mr. Farquharson first preached in Skye. It began in the parish of Kilmuir, of which Mr. Martin had been minister, and where Donald Munro’s services had been most uniformly bestowed and best appreciated. As there can be no doubt that the meetings held under his management were the means especially employed in the work, it may be proper to state the mode in which the services on these occasions were conducted. We are not here to defend the regularity of these meetings, if this be impugned. It pleased the Lord to bless them, and, considering the circumstances which gave them birth and caused their continuance, he will be a bold man who maintains that they ought to have been suppressed or that they are now to be condemned.
The services, on the solemn and happy occasions of which we speak, began with praise and prayer, which were sometimes repeated in course of the occasion, and always concluded the duties for the time. The reading of the Scripture followed the opening of the meeting, large portions of which were read aloud without note or comment. The works of such authors as were to be had in Gaelic came next, viz., translation of Alleine’s Alarm, Boston’s Fourfold State, Baxter’s Call, Bunyan, Willison, Gray, and Edwards. Then a passage of the Word of God was selected for exposition. Munro usually had this part of the service allotted to him; but although few, when he was present, were willing to occupy the place which became him so well, others also, at times, opened up the truths contained in the passage thus commented on. It has already been noted that Donald was a blind man, but he required the aid of no reader. His memory was stored with the Scriptures, and he had become, literally, a living concordance. Whole chapters could be recited by him without the commission of the slightest error. References, for illustration, were made with a precision which never betrayed, in a single instance, those who followed him in his exposition by turning to the passages. His style of address was solemn and deeply impressive, the effect being not a little heightened by the visitation of Providence, which had made him an object of sympathy to all, connected with the evidence in him of the riches of His grace who had come
. . . “To clear the inward sight;
And on the eyeballs of the blind
To pour celestial light.”
He spoke as one “scarcely saved”—”a brand plucked out of the burning”—lately “dead in trespasses and in sins;” but to whom “the grace of the Lord had been exceeding abundant,” and who now stood among those of his own country and kindred who knew his “manner of life from his youth,” apparently by divine commission, to warn them to flee from the wrath to come; and to proclaim the truth, worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom he had been chief. A holy unction characterised—as a sound judgment ruled—all that he said; for his words were weighed in the balance of the sanctuary and were not found wanting.
To witness his appearance on the occasion alluded to—if the heart were not melted—was sure to disarm prejudice; and even bitter enemies, whilst they condemned the proceedings, acknowledged that Donald was a good man—honest and sincere in the cause in which he was embarked.
Three times every Sabbath day the meetings were held—in the open fields—in barns—or under such shelter as circumstances required, and as at the time could be commanded. But not on the Lord’s day only: one stated meeting was held, weekly, at Donald’s residence, on another day; and besides this, he travelled to other points in the country round, so that he was rarely disengaged.
Great power followed. When this came, the effects were striking in the highest degree; and filled Munro and the other leaders with adoring wonder. That it was the Lord’s doing, not man’s, soon became so evident that they were made to feel, and exulted to acknowledge, that they were not to be accounted of, and not worthy to be named in connection with the glorious manifestation which it pleased the Most High to vouchsafe of his redeeming love. “What are we and what is our Father’s house!” was the language of their hearts while they contemplated the effects of the irresistible power now savingly exerted. It was a common thing, as soon as the Bible was opened, after the preliminary services, and just as the reader began, for great meltings to come upon the hearers. The deepest attention was paid to every word as the sacred verses were slowly and solemnly enunciated. Then the silent tear might be seen stealing down the rugged, but expressive countenances turned upon the reader—the convulsive and half-suppressed sigh might next be heard—female sobbings followed—and, after a little, every breast was heaving under the unaccountable agitation which moved the spirits of the assembled multitudes. “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth; so is every one who is born of the Spirit.”
Sometimes those affected cried aloud; but this was not common; at other times they threw themselves upon the grass in the utmost distress, and “wept bitterly.” A spirit of prayer and supplication was granted in a remarkable degree, both upon the leaders of the meetings and upon the people. After the services for the occasion, at any time, were concluded, they were to be seen in all directions on their knees, or stretched along the ground, calling upon His name with whom is “the residue of the Spirit.” An insatiable desire to hear the Scriptures read and opened prevailed; and no length of service fatigued during those days of life and power. Hours passed insensibly, and the night was often “far spent” ere “note was made of time.” The usual seasons for food were forgotten, and even necessary nourishment was sometimes neglected. The redemption of the soul is indeed precious. When the eyes are enlightened to perceive this truth, and the conscience is awakened, under the operation of the Holy Spirit, to testify the fearfulness of coming short of the great salvation; and when this occurs, not to an isolated individual, but to a multitude circumstanced in all respects as those of whom we now speak, who can wonder that such appearances as have been described should be exhibited—that such results should follow; nay, who that knows the Word of God and the mind of man, but might expect that such occurrences should take place?
We have called those occasions happy. They were truly so; for there is no joy like that which is felt when a sinner, melted under a sense of sin and of the mercy of God, learns to weep from “godly sorrow” and a blessed persuasion that everlasting love is manifested towards him in the dealings with his soul which he experiences, when at one and the same time “repentance towards God and faith towards the Lord Jesus Christ” are produced within him by a power which he knows is divine. One striking trait, accordingly, in the character of the meetings was the life felt and manifested in singing the praises of God. The assembled multitudes engaged in the duty as with “one heart and one soul,” and often seemed as if they knew not how to stop. The utmost cordiality and brotherly love prevailed—every man feeling his heart more tenderly drawn out to his neighbour—and such as were savagely affected experiencing a holy influence leading them to testify for Christ in the house and by the way, in private conversation and by a devoted public profession.
(To be Continued.)