(Concluded from page 415.)
FOR about two years the awakening was general. As already stated, it began in the parish of Kilmuir. Snizort next enjoyed the life-giving influence, then Bracadale, and finally Diurinish—all contiguous parishes. Wherever Donald Munro proceeded, the effects described followed; and for a time it was estimated three or four individuals were savingly converted at every meeting where he presided. Not only so; but when these converts engaged in spiritual exercises throughout the country—for they often came from a distance, and returned to their remote homes laden with the “unsearchable riches of Christ”—great power accompanied their services. It was a “time of refreshing from the presence of the Lord,” and by every event connected with it He forcibly announced to all: “Not by might nor by power, but by my Spirit.”
* Extracted from the Tracts on Revivals, Scottish Christian Herald, 1839.
The effects were twofold—of a primary or direct, and of a secondary or indirect character.
The primary effects were the genuine conversion of many sinners to the knowledge and obedience of the truth as it is in Jesus. In such a matter it is difficult, and may be dangerous, to speak of numbers; but it is well known that during the general awakening several hundreds were brought “from darkness to light and from the power of Satan to God.” The genuineness of their conversion was evidenced by the change of life which accompanied their profession. Persons who had openly served sin with their whole heart did truly abandon it, embraced the cause of godliness, and walked—as those of them who still survive do—so as to “adorn the doctrine of God, their Saviour, by a life and conversation becoming it in all things.” Some who had been noted for wickedness became eminent as Christians; and until this day they labour in the vineyard in their various stations as “servants who need not to be ashamed.” Those are not, in any case, the results of a vain enthusiasm, any more than the fruits of the day of Pentecost were the effect of “new wine.” But “mockers” now judge by the same rule as they did then, being blinded by the same evil influence.
Among the secondary effects may be stated, first, the suppression of the openly sinful practices common in the country. As the image of Dagon fell, mutilated, before the ark of the Lord, so did they before the divine power now present in the district where they had prevailed. Those practices were no longer in repute—discarded and abandoned by such even as were still secretly “joined to their idols.” Whilst the devil was certainly cast out of many “by the finger of God,” so that he shall never return to find a resting-place in them again—he also went out of many more; and for a time the “house was swept and garnished.”
In the next place, a large body was formed whose religion, instead of being a reflection of the image of Christ, was no more than a reflection of that of His people—the work in whom was not of God but of man. They constituted the tares among the wheat—the chaff among the true grain—the growth of the rocky ground contrasted with that of the good soil. They attached themselves to the others—appeared under the same circumstances; and thus, as in all revivals which have occurred in the various periods of the Church’s history, offences in course of time came. These, we believe, were less numerous and momentous than the hatred of enemies represented them, and probably might have been made less of but for the anxiety of the real friends of Christ to vindicate His holy work from the imputation thrown on it from such a cause. They might have remembered that the existence of such offences most truly declared the genuineness of the work of God among them; for where the good seed is made to take root, there the enemy will come and sow the evil.
In the third place, there followed from this awakening that abandonment of ordinances, as administered by the parochial clergy, which at present attracts the eyes of the supreme Church Court to Skye and the adjacent districts. All the professors of religion—both real converts and others—remained devotedly attached to the national establishment, and resisted efforts made to draw them aside, in which mind they continue. But the evident and striking countenance granted to the meetings attracted the people to them, and secured their reverence for these services. The churches were, in consequence, very much forsaken. In these circumstances the clergy began to refuse sealing ordinances to those who did not hear them; and, on the other hand, the “professors” lifted their protest against the clergy by refusing to accept ordinances as by them administered—Mr. Shaw being the only minister excepted at that time from the application of this rule. Hence—especially from this latter cause—it soon ceased to be matter of reproach to live in the non-enjoyment of the ordinances. More than this, it came to be counted an evidence of seriousness not to apply to the clergy, or a mark of carelessness and irreligion when application was made. And thus have we, in the bosom of the Church, the anomalous state of things of a large body of professing Christians, distinguished for the fervency of their piety, the purity of their lives, and the warmth of their attachment to her constitution, still maintaining their union with us under the deprivation of ordinances which they earnestly long for—receiving them, when permitted to do so, from ministers whom they approve, and with whom they conceive they can hold Christian communion—and justifying separation, not from the Church, but from her ordinances on the ground of their alleged prostitution by those who ought to be the guardians of their purity! This is not the place to discuss a question beset with many difficulties; but those who seek the true reformation of our national Sion, throughout her whole extent, will do well to pause ere they condemn so many of the “excellent of the earth,” who, under such obloquy, have never let down their solemn protest, raised against abuses which they declare exist—whether more in Skye than elsewhere they know not—nor abandoned their pledged attachment to the Church of their fathers.
A few additional particulars must conclude this narrative. The good work related above was not hindered by any divisions. Enemies attempted to take advantage of the offences alluded to, which, however, but the more closely united the friends of truth; and as all were of one mind on the question regarding the ordinances, neither did this oppose any obstacle to the progress of the Word of Life.
We have stated that the parish of Diurinish was the most lately visited by the divine influence. The awakening there took place a few years after the general revival in the country, and also by means of the meetings already described. The same effects—both as to external appearances and permanent good—followed in the one as in the other; and a great number, for the extent of the population, were turned unto the Lord. The desire to hear and be benefited by the word of salvation equalled now what existed in the earlier revival; and it was often a stirring sight to witness the multitudes assembling during the dark winter evenings—to trace their progress, as they came in all directions across moors and mountains, by the blazing torches which they carried to light their way to the places of meeting. The word of the Lord was precious in those days, and personal inconvenience was little thought of when the hungering soul sought to be satisfied.
The awakening now, as during the period of the greater effusion of the Spirit, was principally confined to those not much advanced in life—of the age of fifteen, and under, to thirty, both married and unmarried. But there were some striking exceptions to this rule on both occasions. One man, eighty years of age, was brought under great concern, lived a few years as a professed Christian, and died, it is believed, in the Lord. A still more wonderful instance of the power of divine grace was afforded in the case of a poor man, residing in the parish of Bracadale, above one hundred years old, who, in the judgment of charity, passed from death to life, having, from being ignorant and unholy, renounced his dependence on a covenant of works, and embraced the faith which purifies the heart and overcomes the world. The conversion of an idiot—or rather half-witted person—who afterwards emigrated with his relations to America, constituted another triumph of that grace which was so bountifully communicated in this hitherto barren wilderness. But time would fail to enumerate all the instances of this kind which occurred—including some of persons little known, during their life, to be more than mere professors, who on their death-bed evinced the reality of the change that had been wrought upon their souls. These are mentioned as illustrative of the sovereignty of God in the communications of His grace, and to encourage all who plead for them to remember that with Him nothing is impossible—that He doth “wonderful things,” and that His “counsels of old are faithfulness and truth.”
In 1823 Mr. Shaw died, but the Lord had prepared one to do more than fill his place in the person of Mr. Roderick M’Leod, who was appointed to succeed him in Bracadale. As a missionary in the neighbourhood, he had for a few years filled the office without possessing the spirit or doing the work of an evangelist; but when thus “far off,” it pleased God to “call him by his grace, and to reveal his Son in him”—so preparing and qualifying him to preach the “glorious Gospel.” With his change of views and practice, as a minister of the New Testament, he adopted the sentiments prevalent among the religious in the country on the question regarding the ordinances. His unflinching adherence to these, and a consequently unusual strictness in the rule of admission, soon involved him in troubles in the Church Courts, whilst it endeared him to all those in the country who had turned from their idols to serve the living God. If any one thing could have succeeded in separating for ever from our Church this valuable body of devoted adherents, it would have been the deposition of this estimable man. Let us hope that the days have gone by when such a risk might exist; nay, let us hope that the time has come for the calm discussion of the principle of such vital importance to the interests of true religion, for which he has so long contended.
Under Mr. M’Leod’s ministry the good work was prolonged, and from time to time, through his instrumentality, many were “added to the church of such as should be saved.” A door was still kept open for Mr. M’Donald, of Urquhart, whose apostolic visits continued to be regularly paid, and whose faithful ministrations during the whole progress of the work had been evidently acknowledged. Still more recently another door was opened for him in Snizort, where Mr. M’Lachlan, now of Cawdor, during a short ministerial course, zealously preached the doctrine of the Cross, and did not run in vain.
In 1830 Donald Munro died—a man highly honoured of the Lord, and whose memory will be had in everlasting remembrance. It is impossible to reflect on his career without being impressed with the truth that God is “no respecter of persons,” and that the distinctions of which men are apt to make so much are often lightly set by of Him. He can choose His instruments from the most unlikely materials, and in performing His works of wonder, strikingly prove that “the excellency of the power is of himself.” He once selected a child of tender years through whom to speak to His people, passing by a regularly appointed and aged servant; and not more forcibly did he then announce than He has done among us by the history of Donald Munro, “Them that honour me I will honour, and they that despise me shall be lightly esteemed.”
This good man’s services, although principally confined to Skye, were not exclusively so. He sometimes visited the mainland, especially on sacramental occasions; but wherever he proceeded the same holy influence was made to accompany him, and the Lord honoured him as the means of promoting His cause. A little anecdote, well known, will illustrate his zeal and manner of proceeding during such solemn occasions as we refer to. In this district of the Highlands immense numbers from incredibly remote points assemble to the ordinance of the Supper, where faithful preaching or esteemed ministers are expected. They are usually accommodated at night in barns or large outhouses—the males occupying one department of the building, the females the other. A stranger who had never heard of Donald came to attend on an occasion at Lochcarron, during the ministry of the late Mr. Lachlan M’Kenzie—a man most eminent among his own people in his day and generation. The stranger had his bed allotted him in a large barn, with a multitude accommodated in the same way. During the darkness of the night he was aroused from his slumbers by a voice calling aloud, “Awake, awake!” The summons seemed to be obeyed, as if expected, judging by the movement which he perceived all around him. He then heard, “Let us sing to the praise of God,” pronounced by the same voice. Several verses were distinctly enunciated amidst the darkness and the stillness of the night. They were sung, each line being regularly announced, with thrilling effect. Prayer was then offered up, the stranger perceiving all his fellow-lodgers on their knees, and instinctively following their example. This duty ended, a long portion of Scripture was distinctly pronounced. He was amazed; but much more was this the case when he listened to a striking and powerful exposition, with references to other Scriptures in proof or in illustration of doctrine, concluding with an an irresistible appeal to the consciences of all who were present. It is not said that the stranger had “come to scoff,” but it is to be feared an idle curiosity, which too often guides many to such places, had led him thither. There is reason to believe, however, that he “remained to pray.” The Lord had conducted him by a way which he knew not, when He directed his steps to the place to which he had come. He had touched his heart, and from that day forth this wanderer on the mountains of vanity sought Sion with his face thitherward.
It only remains to be added that the meetings are still maintained in Skye, and that they prosper through the blessing of God. Donald Munro has several worthy successors. Places of assembly have been erected, and from time to time the “Good Shepherd,” by means of the services there engaged in, brings home some lost sheep, and feeds those who are already in the fold. In any parish in which the privilege of faithful and acceptable preaching in the Church is enjoyed, the meetings are not held on the Sabbath, except in districts so remote as to preclude the possibility of attending there. But in all the parishes which enjoyed the divine influence they are maintained on week-days, the Sabbath being likewise appropriated in cases where the views of the ministers do not accord with those of the large body who adhere to the meetings. The attachment to the Established Church, on the part of this body, remains unaltered, whilst they continue to long for the time when the Lord will again beautify His Sion by reviving His work in midst of the years, and by sending times of refreshing from His presence throughout her whole extent.
The preceding narrative may well encourage all who pray for Jerusalem to continue instant in that duty—to wait patiently for Him who will come and not tarry, and who is to be inquired of to do for Israel the good thing which He has purposed. It forcibly teaches also that we are not to despise the day of small things. To the eye of sense, how hopeless was the cause of religion in Skye when Munro stood there alone, friends as yet being few and opponents many! Yet how striking at last was the testimony given to the persevering faithfulness of that humble man, who went out without the camp, bearing the reproach of Christ, and though he had little to lose, willingly suffered the loss of what he had, to follow Him. May every one who loves the Lord Jesus hear and obey the commandment, “Go thou and do likewise.”
The divine sovereignty, manifested in the work in Skye, ought to give encouragement to those who long for such manifestations of grace as were there afforded. No circumstances can be so hopeless as to justify a cessation of diligence in the use of such means as are ordinarily employed by the eternal Spirit in His work, or to warrant us in saying that His day of power is not to come with its many blessings. On the contrary, there is every thing in the Word, and in His dealings with the Church—as the foregoing narrative illustrates—to animate us in the exercise of increased faith and a more lively hope even as to situations where the darkness is deepest and the “spirit of slumber” the most profound. Let us therefore “gird up the loins of our mind, and hope to the end for the grace that is to be brought unto us at the revelation of Jesus Christ.”