The Prince Edward Island Connection
Early one morning in the Autumn of 1827 a man wearing a shabby Clan - MacDonald - tartan cloak stood beside Malpeque Road, a few miles north of Charlottetown, Prince Edward Island. Before him rose a thin column of smoke. He is burning his old sermon notes. The man, known locally as "Black MacDonald of Glengarry", is in actual fact the Rev. Donald MacDonald, a 44 year old Church of Scotland Minister. He is described at that time, by the man who was later to write of MacDonald’s life and times as "low set, erect, rugged, careworn but with a noble face, hazel eye, aquiline nose with a determined, "I am the man" expression about him". MacDonald was subsequently to influence the lives of thousands, many of them Skye settlers, who had found their way to this island during the mid to late nineteenth century.
Donald Macdonald was born on 1st January 1783 on the estate of Glengarry at Drumcastle on the border of Rannoch. His father "a stalwart Perthshire man" had been in the ranks of the Rebel Army in 1745 when it had been defeated at Culloden. Escaping the carnage of that historic day Donald MacKay ( who later changed his name to MacDonald), eventually settled on the estate where this son was born and christened "Donald".
When the young MacDonald was about 15 years of age, Perthshire was visited by the famous Haldane Brothers. These men and their lay preachers (see Summer 1996 edition of "Skye Revival") were instrumental in "turning many to Godliness". MacDonald’s father was greatly influenced by them and as a result was baptised by total immersion, a fact which was to cause his son no small trouble in later years.
Donald MacDonald is described as being a "gay and frolicsome" youth, who "soon learned to enjoy a social glass". However by 1808 he had decided to study for the ministry of the Church of Scotland. The reason for this decision is not known. He subsequently entered St Andrews University from where he graduated in 1816. On the 2nd August of that year, the 33 year old student was ordained to the presbytery of Abertarff and for the following eight years laboured as missionary in the braes of Glengarry. Of that period it is recorded, "he was not distinguished from his brethren for extraordinary qualities good or bad". However it was at this time he earned the name "Black MacDonald of Glengarry".
During his years in Glengarry, MacDonald met a Catholic Priest, a fellow MacDonald, who subsequently emigrated to Canada. In the Summer of 1824 the Priest wrote MacDonald, inviting him to join him in Montreal, where, he assured him, he could exercise his calling as a Kirk minister.
At 41 years of age, with few possessions apart from the bare necessities and his violin Donald MacDonald left home for Greenock from where he made a "stormy" journey to America. He did not however reach his intended destination but, due to adverse weather, was forced to come ashore at Pictou, Nova Scotia, from where he made his way, a short time later, to Cape Breton.
His short stay in this area was not a particular happy one as strife between "Seceeders" and the established Church was rife. In addition vicious rumours regarding the new arrival and his "black" past added to grave suspicion on every hand. During the year he spent in this area he preached in different parts of the island, spent time with the Indians learning their language, and in the evenings sat in a lonely hut playing his fiddle. Such was the animosity held against this newcomer that an Indian was even bribed to kill him. However this plot failed, MacDonald singing a Gaelic song in the face of the potential murderer, who was so affected that the plot was abandoned.
In the Autumn of 1826 MacDonald boarded a ship bound for Quebec but, despite two attempts to reach this destination , found himself instead in Prince Edward Island.
Conditions here in 1826 were basic to say the least. Small clearings and primitive buildings along the shores and rivers were backed by a forest that stood almost unbroken in its "primeval grandure". The social scene is hinted at by a poet who stated that Rum was, "In every hut and shanty as plentiful as water". In 1825 two and a half gallons of spirits were imported for every man, woman and child on the Island, the total population of which in 1826 was 23,000.
Although MacDonald’s brother Findlay had emigrated to PEI in 1825, Donald MacDonald was homeless during the first six months of his life on the Island. During that period he was to be found travelling throughout and preaching where he could. During the early summer of 1827 we find him preaching for a Church of Scotland congregation. However, by the winter of that year he had given up preaching all together. At that time people speak of seeing him outside reading his bible and "acting as if the reading of it caused him great trouble". Rumours of "melancholy or derangement" began to circulate. However, he tells his own story of this time:-
"For seven months I was in great affliction. The burden of my sins was almost unbearable. I could draw no consolation from the fact that my head was stored with literary knowledge and that I was a preacher for many years. It was rather an aggravation of my misery".
Thinking his condition may have been due in some measure to his not having been baptised by immersion he turned to the small Baptist community for help. However, they declined to baptise him, due, there is little doubt, to his being unable to "make the profession required of applicants for immersion".
His own account continues:- "One day, being at my wits end I retired to my bedroom (in a friends home) and there fell on my knees but I had no utterance in prayer, my head seemed as dry as a piece of cork. But thanks be to God I was relieved. My bands were burst asunder. My soul was brought out of prison. Old Things passed away and all things were become new. I was filled with joy and peace in believing, my closed lips were opened and I spoke aloud in these words; "The unbounded mercy of God and the all sufficiency of the Lord Jesus Christ"! He wept aloud in his joy. His host, overhearing his guest upstairs and thinking his mind had finally snapped ran in to the room, making it clear he was no longer welcome! Before leaving the next morning MacDonald brought our a large pack of manuscript sermons, all of which, except one, were burnt!
Two days after this experience Donald MacDonald was lying in bed, awake in the morning when he heard a voice "uttering loudly and distinctly the words; "the time is come". He was naturally alarmed and suspected that his end may have come! A short time later as he was about to leave the settlement where he had been residing, he went out to the field to say his farewell’s to some children. As he shook hands with a twelve year old girl whose surname was Matheson he asked her did she pray. On answering "no" she burst in to tears and fell to the ground. MacDonald returned to the girls home and prayed with the whole family. The girls brother and cousin were also "awakened" a short time later.
MacDonald’s preaching changed dramatically. A new "power and authority" was now evident and its impact was soon felt. He preached on weekdays, as well as on Sunday, in private homes, in school houses, in barns and on the Hillside. On special occasions MacDonald would speak for six hours without intermission.
Seeking co-operation and sympathy MacDonald began looking round the various Christian denominations. He visited several of their ministers but to him they appeared "cold and formal". The situation was summed up by his biographer, "The Kirk ministers were few and anti - revival. The Seceeders were anti - Kirk, so he could not join either".
A short time later a number of the leading Presbyterians met together to "consider the best means of getting rid of a dangerous character as they believed Mr MacDonald to be". They decided to apply to the Governor requesting his banishment. However, this plan failed due to pre-emptive action by MacDonald.
But, the common people heard him gladly as he preached in house, barn, or in any other place where the opportunity arose. It was not long before a church was built. Instrumental in the establishment of this new congregation were Skye men such as John Martin, Donald MacIan Oig MacLeod and Murdoch MacKenzie.
The new church, which was built at Murray Harbour Road became the nerve centre of a parish which extended from one end of the Island to the other. The first communion was held here in Summer 1829. There were approximately fifty communicants.
Revival now spread rapidly throughout the Island. chiefly among Highland emigrants who at that time were arriving in large numbers. Many were from Skye and its surrounding Islands and many had heard, even before leaving their homeland, of the stir caused in PEI by "Black MacDonald of Glengarry".
Reaction against the spreading revival was violent. The new converts had stones, sticks and mud thrown at them. Roads were even barricaded at night to prevent their passing. As the revival became more and more powerful MacDonald’s enemies made threats on his life on a number of occasions. Consequently, he would not travel at night or alone even through the day.
His style of preaching and its results are described as follows by one eye witness:- "He was not long preaching when his voice arose and the look of trouble gave place to a bright and beaming countenance. He preached Christ from the text with great power and awakening eloquence. There was much weeping and crying for mercy among the hearers that day with the swaying motions that usually accompany a distressed state of mind".
One of the first meetings where revival broke out was held in a house near West River. Of that meeting it is reported that "40 or 50 were awakened during the deliverance of the sermon by Mr MacDonald …. "
As the revival continued physical manifestations became very prominent. This was to become known as "The Work" and was most evident where the revival was, if we can use the term, most successful. One man stated, "I was almost thrown from my seat .... my arms and upper body were jerked .... I though I was to be a sign and a warning to the wicked and that hell would soon be my doom and abode. Mr MacDonald stopped preaching and came down where I was sitting, he put his hand on my shoulder and said; "I understand your case young man, you will be all right". And so it was, as a short time later the "work" gave way to "the spirit of true repentance, and a vehement desire for godliness".
These manifestations and resultant conversions could be found taking place in various places. Some were "moved" while travelling on the road, working in the fields, in their homes and in private prayer. With many others there was no physical manifestation only a "thrilling through and through of the whole body". Some who came in to the various revival meetings to mock suddenly found themselves "arrested and alarmed". Of these a few were seen to "run in great terror from the building" never to return.
As the revival continued outward expressions of relief and joy were not uncommon. At a prayer meeting on Shore Street a woman by the name of Campbell who was "under heavy conviction of sin was seen to move as if uplifted and overpowered by some inexpressible emotion. She was finally lifted to her feet and with rapid but measured dancing and strong clapping of hands she poured out he soul in praise and glory to Jesus Christ who "saved my soul …. " as if unconscious to all surrounding object".
Just what was it like to be in a service where these things were happening, what was the atmosphere like? Murdock Lamont, the son of a Skye settler, who witnessed many such a service invites his readers to accompany him on what was a fairly typical service :-
"It is a fine summer morning the year 1832. We decide to go and hear Mr MacDonald and hear him preach. We make an early start, as we have several miles to travel. We are joined by others as we walk along. We see others coming to the main road from lanes and by-paths. Look at that barn yonder, with some people standing in front of it. Mr MacDonald is to preach there today.
We are now in the barn. Let us go in. Now let us climb this ladder to the loft before the place gets too crowded. We notice the seats are but board and planks laid over blocks of wood. Many of the seats are already occupied. Do you see that empty chair near the back door? It is the pulpit. The young men sitting on both sides are young converts. There is a crowd coming up from the gate. The man you see walking leisurely in front, wearing a black suit and beaver hat, is the minister. He comes in and occupies the chair. There is now a rush for the seats, until the place is crowded to its utmost capacity. The lofts are now crowded with young boys, and every one of them appearing to be thoughtful and serious.
See,! Mr MacDonald is about to begin the service. First he directs the young converts to sing a few short, evangelical hymns, and cautions them to avoid a low, listless, drawing manner. You notice that everyone in the audience that can, sings. As soon as the singing begins, the audience becomes visibly affected. You hear the clapping of hands here and there among the people. You hear expressions of mental distress and sorrow; and some of joy and gladness.; and you cannot tell which of the two predominates. You hear some of the young boys occupying the lofts, utter piercing cries, as if wounded by an arrow. (On one occasion at a meeting just like this the rafters of the loft began to give way. Disaster was only averted by MacDonald’s quick thinking)
The minister now stands on the chair, takes a pinch of snuff, puts on his spectacles, reads a Psalm and sings a few stanzas, he himself leading as precentor. Then he offers his opening prayer, remarkable for its fervency and childlike simplicity. When the opening prayer is ended he orders all the stricken ones among those occupying the lofts to be taken down and placed near himself. Before he announces his text, he comments on the responsibility of his position as a messenger of Christ, and warns his hearers against the danger of slighting his message. He begins to preach on his chosen text in a conversational manner. The expression of his face is calm. There is no attempt at oratory. No written notes. No theatrical gestures. No furtive glances at a manuscript sermon. He quotes nothing from uninspired authors in support of his views. His quotations are from the bible only. As he enters more deeply into the theme of his discourse his countenance becomes flushed and animated. His utterances now increase in force and pathos.The tone of his voice is now loud and solemn, almost as monotonous as the sound of a mountain torrent .... Now and then he takes a napkin and wipes his face and neck , till it gets too wet to be used. Now you see the sweat commingle with his tears, and run in streams over his face; you can see that the collar and bosom of his shirt are wet as if taken out of the wash tub. Now the sermon is ended. He reads a Psalm and sings a few stanzas as before, offers his concluding prayer, and pronounces the benediction.
The people are in no hurry to dismiss. You hear sobs and cries among them. Some run out as if in a fright; others are standing at the door, with grinning mocking faces, and some standing outside laughing. But the people inside show no inclination to leave. Some are crying earnestly for mercy. Some are leaping and praising God, with a loud voice in the ecstasy of spiritual joy .... "
It was not until 1839 that scenes like these above began to wane.
A second great revival was to sweep through Prince Edward Island , under the ministry of Donald MacDonald. It started "one Sabbath morning in the summer of 1860 in a schoolhouse at Nine Mile Creek". The congregation were half way through singing a hymn when "suddenly a number of the young people broke down with sobbing and weeping". The older folk, who remembered the first revival recognised the signs and "shed tears of joy freely". By the end of 1860, 56 people were reported as having been "set free" as many more "awakened" and under "the work" and about 200 more showing "deep concern". This revival continued for some two to three years.
This is not to say that the intervening and following years were spiritually fruitless, for reports of several localised "awakenings" are recorded. J H Bishop a great grand nephew of an original "Ministering Elder" and himself ordained into the ministry of the Free Church of Scotland in 1938, recalls as a boy "during Sacrament season, there would be "Awakenings", "Convicted ones" crying for mercy, pardon and deliverance; and "Set Free" ones praising the Saviour for redeeming love and grace". He also records hearing one old lady praising in "tongues". On another occasion the same woman had been "praising the Lord in English, when suddenly she became silent; still standing with her arms outstretched, and after a few seconds, began praising the Lord with a soft melodious and solemn voice in "tongues". This language, the writer was afterwards informed, was Hebrew. At one "Sacrament in Kinross" (PEI) the writer recalls that during a normal "Sabbath morning service" the minister preaching as usual, "like a sudden unexpected thunderclap, practically the entire adult congregation came under the "outward manifestations", people crying out - being "under conviction", and "set free" ones praising the Saviour". It was, he goes on, "a most moving scene - and those present, not affected with "outward manifestations", wept".
Donald MacDonald , when 77years of age, was told on a severe winter night that it was too cold for him to go out and preach. He replied "I would stand in a snow bank all night if I thought it would be the means of saving one soul".
In the early summer if 1866 at 83 years of age MacDonald’s health began to fail. He spent some months confined in the home of his brother Findlay. He left his brothers home in October but was soon confined once more at the home of a friend William MacLeod, a Skye man. It was here on the 21st of February the following year that he died.
At the time of his death Donald MacDonald, left behind 12 churches, with approximately 2000 communicant members and some 5000 adherents.
Some time before his death, MacDonald told some of his elders that another revival would occur following his demise. A letter written to an elder in another area, by John MacEachern, from Cherry Valley, in December 1891 confirms the veracity of MacDonald’s prophecy. He wrote:-"I have no doubt you have heard an account of the revival now going on in Rev. Mr Goodwill’s church at DeSable and the other churches under his charge. You will be pleased and no doubt surprised to hear that in extent and numbers it far exceeds the last revival under the late Mr MacDonald’s ministry. The movement is not confined to our people alone, but numbers from other churches are brought under the power of the Spirit …. " In the same letter MacEachern speaks of children as young as "eight years and upwards, crying for mercy".
Ewen Lamont, a Skye man, and one of the founding Elders, writing from Lyndale PEI, in March 1892, stated " Any person purposely witnessing this revival and going away without being convinced of its reality, is, in my opinion lacking in spiritual discernment, having eyes that do not see, ears that do not hear, and a heart that does not understand. Sean leibh, ‘n latha chi’s nach fhaic."
Writing more recently on these revivals and the churches connected with them Harvey Bishop, in his small booklet entitled, "Church of Scotland in Prince Edward Island" laments the passing of these days with these words, " Today …. there is no weeping and mourning by any in grief of soul and distress, there is no one praising the Saviour for salvation and grace. We do not now hear of "Awakenings", or of anyone being "set free" …. Silence reigns in Zion’s courts". Sadly, this same silence reigns in our Islands also!