EXTRACT FROM SKETCH OF REV. ALEXANDER GUNN IN “MINISTERS AND MEN AND IN THE FAR NORTH.”
COMING upon Caithness from the south, leaving behind the fertile woodlands of Ross and the birch-clad straths of Sutherland, a stranger sees the county lying before him a flat expanse, relieved by few prominent features; and should he unfortunately come upon it toward nightfall its cultivated tracts are often hidden from view by the vail of mist which, from the peculiar dampness of the soil, hangs over its surface. Very similar to this, its physical, was the spiritual aspect of Caithness a century ago —a desert, diversified only by a few green spots, and these concealed by the mist of Arminian error which surrounded them.
That is about 1769.
But “the time to favour” Caithness “had come,” and the Lord’s wisdom, in His way of doing so, was not less manifest than was His grace in doing so at all. Raising up from among her own people one who knew well their temper and training, the Lord gave him a heart right with Himself and consecrated to His service. He endowed him likewise with a greatness of mind and a fixedness of purpose capable of resisting error and of overcoming opposition, and He placed him in the centre of the “long desolations.” One well-meaning, but weak, would not have suited this sphere; one neither weak nor well-meaning would have harmed it; but one who had the heart of a son, the arm of a servant, and the spirit of a soldier—such a one would suit it, and such a one was given to Caithness in the person of Mr. Gunn.
Mr. Gunn’s personal appearance was striking. He was a man of marked features and of massive frame, with a majesty of manner and weight of bearing which we have never seen equalled. His habitually elevated tone of thought, his spirituality of mind, and the depth and earnestness of his convictions may account for this impressiveness of manner, which was such that those who had no special reason for approaching him never thought of doing so; yet, when he was known, he was found to be extremely affable. We need scarcely say, moreover, that the natural gifts of one who so powerfully swayed his fellow-men for good were of a high order. His intellectual powers, naturally strong, were disciplined by early and uninterrupted study; his memory was stored with varied information, and what we may call the emotional part of his nature was peculiarly susceptible of strong and abiding impressions. In him was much “deepness of earth,” and divine grace not eradicating natural gifts, but sanctifying them, his character was one of rare moral power.
Of not a few of the solemn Sabbath services at Watten, in the closing days of Mr. Gunn’s ministry, the writer, though then in early youth, has a vivid recollection, and having often heard these described by some of the most serious worshippers there, he may endeavour to present to the reader one of these days, which will also afford an opportunity of exhibiting the salient features of Mr. Gunn’s ministry.
The old Parish Church of Watten, which stood nearly on the site of its present sharp-angled successor was pleasantly and conspicuously situated high up on one of the slopes that overlook the loch. It was of the old cross shape, and, if not a very elegant structure, was a time-honoured one, and its undying associations give it an unequally undying place in the memory of many, for of “this man and that man” it may be said “that they were born there.”
Those few words in memoriam of the old church, such of these persons as still survive will not think out of place in this record, nor that we should remark that the various roads leading towards it were sheltered in winter and adorned in summer by unusually luxuriant hawthorn hedges; nor even that we should call to mind the old churchyard, now reduced, or rather raised to a dull uniformity, but which then, irregularly sloping from the church, was well adapted to the use made of it on sacramental occasions, when, on its grave-stones and hillocks, hundreds sat solemnly listening to the voices of the saintly ministers of Reay, Bruan, and Halkirk.
Along the roads leading to the church there might be seen such streams of people gathering that one wondered how the building could contain them, and it only did so by every pew and passage being filled, the people of Watten of a bygone generation cheerfully obeying the injunction to “entertain strangers,” in the way of accommodating them with seats—for many strangers (that is, non-parishioners) were there. Indeed, at the outset of Mr. Gunn’s ministry it was far otherwise. Very indifferent attendance on divine ordinances marked the county, and ministers and people thought little of it. This, however, was one of the things which in his own parish he at once rectified, and by and bye, to a church already well filled, persons from other parishes began to gather, for the fame of the minister of Watten began to spread. The matter of his doctrine was new (for, unhappily, as has been shown in the previous chapter, faithful evangelical preaching was then a novelty), and his manner of delivering it was powerful and stirring, and persons who had opportunities of hearing him at Communion occasions in the neighbourhood had such impressions left upon their minds as that they invariably felt “We must hear thee again concerning this matter.”
On these occasions he generally preached in the open air with a power and unction that captivated the hearts of the godly, drew after him the minds of any who had a spark of Divine life, and pierced the consciences of many a careless sinner. We have had special opportunity of hearing of one such visit that Mr. Gunn paid to the parish of Olrig in the year 1816. On the Sabbath he preached in the churchyard. The text was one that dwells distinctly on the memories of men yet seemingly unconcerned who heard it—”Slay utterly old and young, both maids, and little children, and women; but come not near any man on whom is the mark”—(Ezekiel ix. 6); and his tones, they say, yet ring in their ears. This was a discourse evidently of extraordinary power. The congregation seemed spell-bound as he unfolded to them and enforced in a way that they had never before heard the authority of the Divine Lawgiver—man’s responsibility—his position and character as a violator of God’s law—the scheme of redemption originating in Sovereign grace issuing only through the blood of the Mediator, and reaching man in the way of creating him anew through the incorruptible seed of the Word by the power of the Holy Ghost—that those possessing this now creation and manifesting its fruits were the men on whom “the mark” was set, and that all others, no matter how near the sanctuary they seemed to be—ministers, elders, or other professors of religion—lay open to the stroke of the slayer.
During the discourse the wind took the top off the tent, and the heavy hand of the impassioned speaker sent the book-board before him into fragments; but these incidents, which on other occasions might have furnished matter of diversion, at this moment seemed but fitting adjuncts of this impressive scene. The language of the companies of people going home was “We have heard strange things to-day.” One man crossing the Dunnet Sands remarked—”Mr. Gunn has in one day broken down what others have been building up in Caithness for the last thirty years.” We have heard that a lad in the parish was so impressed by that sermon that his master, who observed his anxiety, said to him (hoping thereby, probably, to shake off his own convictions) “Never mind what you heard to-day, for, if what yon man said were true, nobody will get to heaven.” So “some said he was a good man; others that he deceived the people.”
Thus, as we have said, many who had an opportunity of hearing Mr. Gunn in neighbouring parishes, and to whom his doctrine became the “bread of life,” could not longer put up with the spiritual fare dealt out to them at home, and so from the remotest parts of the county persons might be seen on a Sabbath morning traversing the distance between their own homes and the Church of Watten. Among these we cannot forbear mentioning David Budge—venerabile nomen—who for many years, in winter and summer, walked weekly from Barrock Hill to Watten. Starting alone from his own house, as he went on he was joined by others, till, when they reached Bower, they formed a goodly band, which, on the Hill of Watten, fell into the stream of parishioners. Acquaintanceship sprung up between persons from different parts of the county who met at Watten, which ripened into the warmest Christian fellowships, so that ultimately one element of happiness in a Sabbath spent there was the satisfaction of seeing the faces of valued friends. Many a heartfelt greeting took place there when the streams of travellers met, while, let us also say that often, after the services were over, such friends parted with merely a silent pressure of the hand, their hearts being too much occupied and exercised by what they had been hearing to allow of anything else. We have known of companies reaching the town of Wick without a word almost being uttered.
Our readers will think that our review of a Sabbath-day’s work at Watten proceeds rather tardily, but we cannot help weaving these to us interesting reminiscences into the narrative. Nor will we overlook even the old kirk-officer, William Ritchie, who, when from the steeple-window he spied the minister leaving the manse, which was about a mile off, began to ring the bell. When the minister arrived at the church-yard gate, William had a way of making the bell beat “quick time,” and upon this signal every sound ceased, not merely the bell, but also the voice of Mr. John Finlayson, precentor, who, till that moment, according to ancient custom, had been reading the Scriptures to the assembled part of the congregation. The minister’s grave step and thoughtful air, as he proceeded to the pulpit, always impressed the more discerning of his hearers, some of whom we have heard say that they had three sermons in Watten before the regular sermon began, viz., the minister’s way of entering on the duties of the day, his manner of reading the Psalms and chapter, and of engaging in prayer. He left no doubt on their minds that he was one fully alive to the realities with which he was dealing; indeed, the very cast of his countenance showed how deeply he was impressed with the things “unseen and spiritual.” If it was clouded and overcast, the dark side of truth would that day be presented; if on the other hand it was bright and beaming, there would follow a glorious display of the gospel provision with which his own soul was enriched. . . .
Evidence remains to this day that Mr. Gunn was diligent and careful in his preparations for the pulpit; that he took pains to present the truth in an orderly way, as best fitted to instruct the minds and impress the hearts of his hearers; and that he also clothed his thoughts in admirable language, which, while comprehensible by the most unlearned, could not be reckoned, even by the most fastidious, beneath the dignity of his subject. Thus, considering his natural gifts of mind—his spiritual acquaintance with revealed truth—its profound impression on his own soul—his power of thought and utterance—his zeal in his Master’s service—his desire for God’s glory and the salvation of souls—it may be conceived how telling his preaching was at all times; and when obtaining special enlargement of view and spirit, and bursting the bonds of prepared meditation, how he rivetted the attention of the careless and melted the hearts of the godly. Truly solemn, too, were the appeals he would frequently make to the consciences of all, declaring that he had set death and life before them; that not a drop of their blood would be found in his skirts at the “great day;” and that he took heaven and earth to witness against despisers of the “truth as it is in Jesus.” As might be expected of one who so “went forth bearing precious seed,” he “returned, bringing sheaves with him.”
Mr. Gunn had many seals given him of his ministry; indeed, this is so well known among us as scarcely to require mention. For those brought into God’s family through his instrumentality, and who received their spiritual upbringing by his hands, became almost all of them as the “sons of a king;” their Christianity of a living, solid, and scriptural stamp; so that they have been the religious leaders or “men” of the communities where their lot has been cast, and of whom a very few yet remain—salt and light—in our generation.
Any notice of religious services at Watten at that time would be incomplete without referring to the communion occasions there. These were lively times, when the ministers were (besides Mr. Gunn), Mr. Munro, Messrs. Cook, and latterly Mr. Taylor, Thurso; when the “men” were not only those resident in the neighbourhood, but included many throughout Caithness and the Reay country; and when among the “people” might be numbered not a few of the Lord’s witnesses from all parts of the country. Nowadays Satan, as an “angel of light” is informing us that it would be more orderly, and more for the comfort of those engaged in the ordinance, if persons not connected with congregations would stay at home; if every one would eat—as “his own supper,” so his own sacrament—at “his own home.” But the Lord’s people in former times, and we suppose still, were not of this mind. They thought that if the Lord was so pleased with the meetings of His saints, that where “two or three met in His name,” He would make one of the company; it was certainly not less likely that where a goodly number of them were gathered together, His presence would be “in the midst of them;” and His presence they felt it was that made an ordinance worthy of the name. Moreover, the apostle speaks of being “filled with the company of his brethren;” and those we speak of desired the same thing. Sacramental gatherings helped to bring this about—they were the only opportunities many of the Lord’s people had of knowing each other in in this world, and of holding pleasant and profitable intercourse. It was also good for those young in the faith to have, on such occasions, opportunities of beholding the “walk and conversation” of fathers and mothers in Christ. Example and precept the young would receive from them, such as would mould their own characters, for if the Lord write “living epistles,” they are worthy to be “known and read of all men.” It may be argued that numbers attend at communion seasons for no good end. But if even we had the power to prevent this, we would hesitate to use it. This is one of the numberless instances of the abuse of a good thing. True, such persons are no help to the ordinance, but they have precious souls; and where is it more likely that the “other sheep, not yet of the fold,” may be ingathered, than in the “green pastures,” where the Good Shepherd feedeth His flock, and where His “remembrancers” are met together in His name and by His authority?
There were, therefore, as we have said, great gatherings at Watten. Ministers and people were helpful to each other. Critical hearing and sitting in judgment were not thought of, nor was there temptation to it—such soundness and power was found in the preaching, such spiritual desire marked the hearing. At the close of each day’s exercises the leading Christian men and women and many others crossed the hill between Watten and Bower to the house of Mr. David Steven, where hospitality was extended on no limited scale. The wonder was how accommodation was found there for so many. Mr. Gordon, Thurso, used jocularly to designate this rendezvous “the barracks,” and Mr. William Ross has told us that he has counted upwards of forty pious persons of note seated in Mr. Steven’s apartment, which cannot be more than nine feet by twelve, but he would add “love makes room.” Of these almost all have gone up to the Father’s house—Mr. Ross himself among the last—but their names are familiar and fragrant to some still surviving.
Evening meetings would be held by these men in Mr. Steven’s stackyard, which would be crowded by a large congregation, and these often did not break up till far on in the morning—such tokens of the Lord’s presence would be manifest in the spiritual liberty and enlargement of the speakers and in the soul-refreshment of the hearers. These were the origin of the Sabbath night prayer-meetings, now held on similar occasions throughout the county.