BY THE REV. D. BEATON, WICK.
I.—REV. ENEAS SAGE, LOCHCARRON.
OF Highland parishes, made famous by the ministry of noted preachers, an outstanding place must be given to Lochcarron. Here for many years the saintly Lachlan Mackenzie ministered, and the name of the parish is indissolubly linked with his. Prior to Mr. Lachlan Mackenzie’s ministry, Lochcarron was privileged to enjoy the ministry of Rev. Eneas Sage, who had a sore and trying struggle in dealing with the people, who made no hiding of their hatred to Presbyterian polity, and the ministers who, by the new order of things, were placed over them. The Register of the Presbytery of Gairloch (now Presbytery of Lochcarron) has a number of entries indicating the turbulent attitude of the people within its bounds. For instance, in giving instructions to their Commissioners to the General Assembly, the Presbytery represent to the Assembly that they have “not access to settle the vacancies in their bounds, because of the violent opposition given by the enemies of the present establishment, and that a Select Committee may be appointed by the Assembly to consider of this and other grievances in their bounds.” The Presbytery had to invoke the strong arm of the civil and military authority to maintain ecclesiastical order, and as late as 11th February, 1726, it is minuted at one of their meetings:—”The missioners, having represented that they met with very barbarous and rude treatment in the bounds of this Presbytery, appointed the Moderator to write a particular account thereof to the Sheriff Principal of Ross, and to crave that proper measures may be taken to secure both missioners and residing ministers from such insult in time coming.”
It was over a parish in which such a state of matters existed that the Rev. Eneas Sage was ordained, on the 10th February, 1726. Eneas was the son of Murdoch Sage, and was born on the 12th March, 1694, at Chapelton, a small farm on the estate of Redcastle, parish of Killearnan, Ross-shire. About 1715 he entered the King’s College, Aberdeen, and on the 18th August, 1725, he was licensed by the Presbytery of Tain. Prior to his ordination which took place, as already stated, on 10th February, 1726, he acted as missionary within the bounds of the Presbytery.
Mr. Sage was not only well equipped spiritually for his heavy task, but he was, also, endowed with great muscular strength, which stood him in good stead many a time as the only kind of argument that appealed to some of his parishioners. “In bodily stature,” says his grandson, the Rev. Donald Sage, Resolis, “Eneas Sage approached the gigantic. He was six feet two inches in height, with dark eyes and hair, and with more than ordinary strength. His zeal as a minister, the rough subjects he had to deal with, and the rude age he lived in, rendered this last quality of no ordinary service to him” (Memorabilia Domestica, p. 3, 1st edit.). The following incident shows that Mr. Sage was quite capable of dealing with rough material. On the evening previous to his settlement at Lochcarron, he was lodged in a barn, which, during the night, was set on fire. The minister elect, half dressed, rushed out and saw the incendiary throwing away his torch as he took to his heels. Mr. Sage pursued and gripped him just as he was about to enter his own door. He was dragged back to the scene of his midnight exploit, and while expecting nothing but a terrible flogging from the powerful minister, he received quite unexpected treatment. He was asked why he had set the barn on fire, and frankly confessed it was to rid the parish of the new Whig minister; “but I am now in your power, and take your revenge,” he added. “We shall do so,” said Mr. Sage, “but mark well how we do it.” Meat and drink were then provided, and the divine blessing asked. The culprit, after his exciting adventures, had a good appetite, and made a hearty meal. “You came here,” said Mr. Sage, addressing him, “with no less certain intention than to deprive me of my life. I have returned good for evil. Go and tell your neighbours how the Whig ministers avenge their wrongs.” The man was deeply grateful, and did not fail to tell his neighbours, as Mr. Sage’s grandson facetiously adds, of the minister’s generosity and his great strength (Memorabilia Domestica, p. 6).
In 1728, Mr. Sage married Elizabeth, eldest daughter of Rev. John Mackay, formerly minister of Durness, and latterly of Lairg. Mr. Mackay, like Mr. Sage, had a heavy task before him when he became minister of Lairg in 1714, and many are the stories that have been handed down from past generations telling of the rough and ready methods used by this gracious and able minister of the New Testament, in taming a wild people; but our space forbids us making further reference to him in this place. The manses at the beginning of the eighteenth century were very far removed in comfort and commodiousness from the goodly houses generally that, throughout the Highlands, now shelter the parish ministers. Mr. Sage’s manse was “about 100 feet long, the walls were built of stone for about three feet in height above the foundation, and around the roots of the couples, which were previously fixed in the ground; over this were several layers of turf or fail, so as to bring the wall to the height of 10 feet. The whole was then thatched with heather” (Memorabilia Domestica, p. 13). To this humble home Mr. Sage took his young bride, and here, through joys and sorrows, they spent their lives, serving the best of all Masters, and in the noblest of all services.
It is interesting to note, as recorded in the Presbytery Records, that the sermon preached at Mr. Sage’s ordination, by the Rev. Archibald M’Queen, minister, of Snizort, Skye, who had been appointed a commissioner, or assessor, to the Presbytery, was from the text:—”Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent unto a people of a strange speech and of a hard language, whose words thou canst not understand. Surely had I sent thee to them they would have hearkened unto thee. But the house of Israel will not hearken unto thee, for they will not hearken unto me, for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead; fear thou not, neither be dismayed at their look, though they be a rebellious house” (Ezek. iii. 4-9). Mr. Sage was to learn, to his cost, how rebellious his parishioners were, and in the depressing struggle the courage of the good man failed, for we find him in 1731, five years after his ordination, petitioning the Presbytery for an Act of Transportability, and as Mr. Sage’s own words give the best idea of what he had to face, the following sentences from his petition may be quoted:—”Your petitioner was very much encouraged to take his life in his hand, and to venture upon a work incredible to man, to have any success, especially by me, who had not the least acquaintance or friendship with the people amongst whom I was to travel; and, indeed, at first sight, and after some time spent amongst them, so much of prejudice and spite against the very name of Presbytery showed itself so evidently that I dare declare none would venture to stay amongst them, save he who would be esteemed rather any way pious than cautiously wise for himself.
“Secondly.—That notwithstanding what melancholy impressions I had of my circumstances as above, yet I was bold enough, through Christ strengthening me, even to accept of a call from this Presbytery to be minister of Lochcarron, Anno 1726; merely to pave the way, if it was practicable, for settling the bounds with a Gospel ministry, though it should be at the peril of my life, in which indeed I was. Four nights before my ordination some of the country people set fire to the house where I was lodged, when they thought two ministers from Skye were in bed with me, and this attempt upon my life might have for once deterred me from settling there, and have given me a just title to the ordinary favour and sympathy of this Church, in such cases, towards several who have been so treated by people disaffected to our constitution; but I was so far from being discouraged by this very bitter welcome to my flock, that I did not so much as make the least complaint of it, in a judicial manner, to this day.
“Thirdly.—That upon several occasions afterwards there were plots laid either to shoot me on the highway or to drown me, of which I have been particularly informed, whether to terrify me from my work or out of disaffection to my person I know not, the informers being almost entirely strangers to me.”
He further adds:—“That he had to travel no less than nine hundred miles in one year without [outside] his charge. That prejudices against his person have vented themselves sufficiently by abusing his character, raising infamous libels and reports against him, and accusing him to the people of the worst of crimes, to the withdrawing from him of a third part of his congregation at least. That he never had one farthing of stipend from his heritors without the utmost of law diligence, so that the last year he had no less than four captions, and gave twelve charges of horning, at least, against them. That it was told him by several gentlemen of the Jacobite faction, that whenever law could reach him, or he may give the least ground in managing his affairs for a plea at law (though to their loss), he shall not be spared, since they cannot reach him any other way. . . . How is it possible I can stand it out any longer, in such pitiful and pinching circumstances as I am in, but notwithstanding of all this, and though I should be reduced to rags and a piece of bread, I would never give up my charge, nor part with my flock, did I find they could be edified by me, or that my ministry had the least moral evidence for success amongst them. . . . But it appears to me, to my great grief and sorrow, that my work is at an end in this corner, and that another not so odious to the people and heritors will be more acceptable to them, and more useful to their souls” (Trans. Inverness Scientific Society and Field Club, iv., 238-240).
The Presbytery refused to grant the Act of Transportability, and as the weary years passed by, there were not wanting signs that the seed sown with tears was beginning to bear fruit. One or two striking instances may be mentioned as illustrative of this. It had been the custom of the people to gather on a plot of ground and engage in games every Lord’s day, almost at the very church door. Grieved with such irreligious conduct by his unruly flock, Mr. Sage watched his opportunity, if by any means he might put an end to these God-dishonouring practices. As the people retired from their sports one day, Mr. Sage accosted one of them, and made a bargain with him, to the effect that, if he would come to the church and bring his family with him, the minister would give him a pound of snuff. The bargain was faithfully kept on both sides, but the sequel is interesting as showing how God can work in the hearts of Godless men. In the course of his pulpit ministrations, Mr. Sage one day preached from the text—”What shall it profit a man if he should gain the whole world, and lose his soul?” The minister, at the end of the service, came as usual with the snuff to offer it to the man, but he turned away with tears, saying:—”No, sir, I receive that no longer. Too long have I been hearing God’s Word for hire, to-day I have heard it to my condemnation.” Such was the beginning of a career that afterwards found fruition in a beautiful Christian character, evidencing the genuineness of the momentous change that took place that day, when this man heard, for the first time, the searching and solemn words of the Saviour of the lost.
Another case, seemingly more hopeless than the foregoing, but, again, illustrating clearly how God can turn the most wicked from the error of their ways, is seen in the conversion of a small proprietor, who lived a licentious life. Greatly daring, Mr. Sage announced one Sabbath that he intended having a diet of catechising in the man’s house. On the day appointed the minister arrived at the house, and on knocking at the door was asked by the proprietor what brought him there? “I come,” said Mr. Sage, “to discharge my duty to God, to your conscience, and to my own.” “I care nothing for any of the three,” was the contemptuous answer, “out of my house, or I’ll turn you out.” “Easier said than done,” coolly replied Mr. Sage. This was enough; no further challenge was required; the proprietor made at once for his powerful antagonist, but the minister was more than a match for him, and he had him soon completely under control. Procuring a rope, he tied his arms and feet firmly, and then called the people, who had gathered for the catechising, to come into the house. When the catechising was over, he then dealt with the delinquents, and particularly directed his searching remarks to the bound proprietor. The minister’s words were evidently blessed by the Holy Ghost, as the proprietor from that day gave up his licentiousness, and not only so, but became a decided Christian.
As already stated, the dreary winter of spiritual dearth was gradually passing away, and the welcome spring, followed by summer, was now at hand, and ere he passed away, Mr. Sage was privileged to see a fruitful harvest of the seed sown in such discouraging circumstances at the beginning of his ministry. “The light of that Gospel,” says his grandson, “which he had faithfully preached, had arisen in full strength, and the gloom of ignorance and prejudice had passed away. Converts to the faith of the Gospel became conspicuous, alike by their numbers and by their character, and constituted, if not the majority, at least the most influential portion of the parishioners.” Still he had to maintain his position against those in authority, and his rough and ready method in doing so is seen in his treatment of Calan Darg (Red Colin), Seaforth’s factor. The factor was the supreme authority in the parish, and did not relish the place given to the minister, but matters were at length brought to an issue when the factor, after collecting the rents, refused to pay the minister’s stipend. Calan Darg, knowing the man he had to deal with, immediately set off to Brahan Castle, but he was overtaken at Luibgargan by Mr. Sage. “Colin,” said the minister, “I am come to get what you owe me.” The factor drew his sword, but by skilfully parrying the stroke, the minister got to grips with his man, broke the sword in pieces, and before Colin knew where he was, Mr. Sage had his head thrust up the chimney. The factor capitulated, with as much becoming dignity as one in his confined and uncomfortable position could muster, but he never forgot his humiliation, nor forgave the minister. This was seen on the occasion when Mr. Sage rebuked Lord Seaforth and his retinue, who intended prosecuting their journey to the Lewis on the Sabbath. Seaforth was ready to take the minister’s rebuke, and desist from his intention. But Red Colin swept away any hesitancy in Seaforth’s mind, with the sneering words:—”Never mind what the old carle says, my Lord; let us continue our journey, we need all our time.” Turning to the factor, Mr. Sage solemnly and deliberately addressed him:—”Colin, mark my words, you are now on a journey which you shall not repeat; you are going on a way by which you shall not return.” A few months afterwards, on his return journey, Red Colin went down in an open boat in the waters of the Minch, never to be heard of again. Such a striking coincidence, with the minister’s address to him, made a profound impression on the people, and they were ready to attribute prophetic powers to him. But Mr. Sage disclaimed all such honours. “No, I am not a prophet,” he said, “but judgment, I know, will follow upon sin.”
The last days of the once powerful minister, whose earthly tabernacle, in extreme old age, was surely but gradually breaking down, is full of interest. On his death bed, as the weakness of death was all too surely undermining the once strong constitution, his eyes were closed as if shut to the world. The sobs of his daughter arrested his attention. Opening his eyes, he turned to her, saying:—”Mary, weep not as those who have no hope, for if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.” Then, feeling he had reached the end of his earthly journey, he said, “Lord Jesus, receive my spirit.” These were his last words. It is a beautiful ending to a ministerial life, in which there was much disappointment at its beginning. The sure hope of entering on that sleep, from which none ever wake to weep, showed how securely he had cast his anchor within the veil, where the Forerunner, even Jesus, had entered. He died on the 15th day of July, 1774, at the patriarchal age of 88 years, and in the 48th of his ministry.
To show the change that had come over his parishioners, we cannot do better than quote his grandson’s words:—”His burial was attended by the parishioners—men, women, and children—who long and deeply felt their bereavement, for many of them had become true and vital Christians through his ministry, and were themselves the primitive fathers of the spiritual generations that followed them” (Memorabilia Domestica, p. 29). In his case the Psalmist’s words found a fitting application:—
“That man who, bearing precious seed,
In going forth doth mourn,
He, doubtless, bringing back his sheaves,
Rejoicing shall return.”—(Ps. cxxvi. 6.)