Memorials of Caithness Ministers: Being Memoirs and Sermons of Rev. W. Ross Taylor, D.D., Thurso, and Rev. Alexander Auld, Olrig. With Brief Notices of some of their co-Presbyters. By Rev. Archibald Auld, Innerwick. Edinburgh: W. F. Henderson, George IV. Bridge. Cloth, 3/6 net; postage, 4d. (Special price during January—2/6; postage, 4d.)
This volume is of special interest to Caithness readers, whether at home or abroad. It presents us with the “Memorials” of two godly ministers who occupied a prominent place in that county for a long period, and whose memories are cherished by many. Dr. Taylor, who was born in Tain, Ross-shire, in November, 1805, was licensed to preach the Gospel by the Presbytery of Chanonry towards the close of 1828. Shortly thereafter he was “called to minister to a small congregation in London, which had left the ministry of the celebrated Edward Irving,” who had fallen into dangerous errors. Here Dr. Taylor continued to labour for two years, but as the indirect outcome of a visit to friends in Ross-shire, he preached twice in the town of Thurso, Caithness, received a unanimous call to the Parish Church, and was settled there in April, 1831. At the Disruption of 1843 Dr. Taylor adhered firmly to the Evangelical party, and was one of the four hundred and seventy-four ministers who then subscribed the “Act of Separation and Deed of Demission,” in the Tanfield Hall, Edinburgh. The greater number of his congregation accompanied him into the Free Church, and he continued to minister to the congregation thus formed down to the time of his death in 1896, when he entered into rest at the advanced age of ninety-one years. His ministry, from first to last, covered the long period of sixty-seven years. He received the degree of Doctor of Divinity from the University of Aberdeen in 1879, and was called to be Moderator of the Free Church Assembly in 1884. Dr. Taylor during his long ministry was esteemed as an able and unctuous preacher of the Gospel. His one absorbing aim in the pulpit was to hold forth “Jesus Christ, and him crucified,” to his fellow-sinners, and his preaching was undoubtedly blessed by the Spirit of God, to the conversion and edification of many. Some of those who were blessed under his ministry gave him a place in their affections which they gave to few messengers of the Gospel. As to questions of Church principles he was, in his own views, thoroughly sound and constitutional, but being rather charitable and easy towards the opinions of others, he did not take such a decided stand against recent declensions as we, who are Free Presbyterians, felt it our honourable duty to do in 1893. We must say, however, to his credit, that we are not aware that he ever uttered a disrespectful word in regard to those who took the step of separation in that year. In his private life he was very
attractive and lovable, while at the same time a truly spiritual and heavenly-minded man. The extracts from his early diary now published in the “Memoir” and the sample of his sermons given are precious and edifying.
The Rev. Alexander Auld, the second subject of this volume was a native of Caithness—born in 1821. He was a nephew by his mother’s side of the eminent Rev. Alexander Gunn of Watten, whose powerful ministry was highly owned of God in the early part of the nineteenth century. Mr. Auld came under deep religious impressions when sojourning as a youth for business purposes in the island of Jamaica. He returned home, and began to study for the ministry of the Free Church. After a successful course, he was licensed to preach the Gospel by the Presbytery of Caithness in August, 1854, and ordained in Olrig in July the following year. There he remained until his death in October, 1904. Mr. Auld was well known in Caithness as an able and original preacher of the Word. Possessing high mental powers, amounting almost to genius in some modes of handling truth, he was truly an interesting preacher to all classes of hearers, from the most experienced in divine things to the most ignorant and careless. Though not exceeding in unction Dr. Taylor, he entered more minutely into the exercises and trials of the people of God, and found them out and took them up at their lowest. He was deeply impressed with a sense of man’s ruin and helplessness, and spoke very effectively to both inability and responsibility. His allegorical abilities were very high, and in spiritualising, say, the Song of Solomon, few could come up to him, while he had no offensive sentimentality. There are no sermons remaining which illustrate his allegorical powers. As to Church questions, Mr. Auld was always on the constitutional side, and had a real abhorrence of innovations in worship and departures from sound doctrine. It was all the more regrettable to some of us that when the Declaratory Act of 1892 was passed he did not then step out of the downgrade Church, as he was one around whom those who desired the good of Jerusalem in his native county would have certainly rallied. He refused to enter the Union of 1900, and became identified with the present Free Church, but the testimony raised was more for the Establishment principle than for the doctrines of grace as travestied in the Declaratory Act. Mr. Auld lived until October, 1904, when he passed away at the ripe age of 83. Such of his sermons as are now printed are masterly in grasp and helpful in teaching. Mr. Auld had considerable literary gifts, and was the author of two valuable books, “Ministers and Men in the Far North,” and “The Life of Rev. John Kennedy, D.D., Dingwall.”
The author of this volume (who is a son of Mr. Auld, and grandson of Dr. Taylor) writes in a plain and effective style, and the Memoirs contain many interesting particulars. The brief notices of Communion seasons at Thurso and Olrig, with mention
of several of the worthy “men” who used to speak at fellowship meetings, are specially interesting to Caithness people who knew the men and the places. A chapter has been devoted to other ministers who were contemporaries in the vineyard. We suggest that these notices should be enlarged in a second edition. A few mistakes also occur, which may be corrected. One only shall be mentioned. The well-known Mr. Stewart, of Cromarty, was not called to succeed Dr. Candlish, as stated, but Dr. Andrew Thomson, one of Candlish’s predecessors. We conclude by saying that the volume is well printed and tastefully got up.
The Scottish Psalmody: Published by Authority of the General Assembly of the Free Church of Scotland. Edinburgh: H. & J. Pillans & Wilson, 86 Hanover Street. Staff or Sol-Fa Notation. Price 2/6; postage, 4d. extra.
A copy of this new edition of the Scottish Psalmody has been sent for review, and it gives us pleasure to say that the edition deserves favourable commendation. It is a real improvement upon some previous Psalters that have been issued by Assemblies—not in the direction of promoting high-flying singing, but of bringing people back to grave, sweet melody. Some in the north Highlands will be interested to find at the end of the book two editions of what are known as the “Gaelic Long Tunes,” that were at one time much in use in the quarter mentioned. These tunes are exceptionally long, and to those not thoroughly familiar with them, who are at the same time concerned about the spirituality of praise, they may seem to bring the music into too much prominence. But those, who were at home in their use, had at any rate plenty of time to “chew the cud” of meditation upon the words of the inspired songs of Zion before the tune came to an end. Personally, we do not care for the drawling of praise, but on the other hand we dislike still more undue haste, as detrimental to the solemnity of sacred music and to the spirit of true worship. We have pleasure in concluding our notice with two quotations from the Preface of this edition of the Scottish Psalmody. The first is in reference to “Minor Tunes.”
“Such great masters as Bach and Handel . . . made use of the major and minor modes in an almost equal proportion. The above fact is stated for the purpose of impressing upon precentors and others who lead the Psalmody the necessity of drawing to a large extent upon the minor tunes, many of them so truly beautiful, for example, “Bangor,” “Caroline,” “Coleshill,” “Dundee,” “Walsall,” etc., etc. There is apparently a fashion which has crept into all the Churches, to ignore minor airs entirely, and sing the major or more joyous tunes to the plaintive Psalms, thus destroying the effect of tune and Psalm. It is earnestly hoped that this will be remedied, and that thus there will be restored to the Church the singing of the minor tunes which are so dear to very many, and to the heart of the Scottish people.”
The second quotation is on “Rates of Speed.”
“The rates marked should be maintained in classes, but in congregations some allowance must be made for large numbers; that is to say, tunes should be taken more slowly. Preceptors are not entitled to come into abrupt collision with the habits of those they lead; and at present the tendency is to race through the tunes at a speed which eliminates from the worship all its solemnity, and is certainly such as the composers never intended should be done.”
It is to be hoped that these counsels will be followed in the circles to which they are more immediately addressed.
Protestant Notes.
Abbey Church at Fort-Augustus.—An appeal has been issued for funds for the erection of a stone building instead of the iron and wood structure that has been doing service at Fort-Augustus. The faithful are encouraged to come forward with their contributions by the following promise as given in the Monitor:—”Mass will be offered each Sunday for the good estate and intentions of all contributors till the church is blessed and opened. Donors will participate also in the monthly and yearly Masses offered for all living and deceased benefactors of the Abbey, as well as in the prayers said daily.” From which we learn that Rome can still use the Mass as an instrument for enriching her coffers. It is lamentable that people in these enlightened days should be influenced by such an appeal.
The Oath of Cardinal Bourne.—Monsignor Moyes, in a letter to the Tablet of 16th December, states that, by Papal authority, Roman Catholic Bishops in England do not swear to persecute all heretics to the utmost of their power. But he admits that in Rome the new Cardinal Bourne took an oath in which the words appear, “I will persecute all heretics to the utmost of my power,” though he argues that the word should be “prosecute,” not “persecute.” But even if this were admitted (which it is not by Protestant controversialists), it must be remembered that a prosecution may be undertaken in such a way as to make it practically persecution. And history proves how Popish Bishops have persecuted Protestant men to death in hundreds of cases. Cardinal Bourne is now a sworn persecutor of Protestants, under the name of “heretics.”—Protestant Observer.
Roman Catholics and the recent Papal Decree.—That the recent Papal decree has caused serious concern to many Roman Catholics is evident by the attempt made by leading Papal ecclesiastics to give an explanation that will set at rest the questionings of many of their people. At the recent Westminster Council Meeting the decree was discussed and, in answer to a question put by one of the delegates, the whole difficulty was solved, according to the Monitor, by saying that it had been
ascertained that the decree did not apply to Ireland, England or Scotland. All of which goes to shew that Jesuit sophistry is still practised by the Church of Rome in Britain.
The “Ne Temere” Decree.—It is evident that the Pope’s “Ne Temere” decree on mixed marriages has already raised doubts as to its wisdom amongst English Roman Catholics. The Catholic Herald, of 16th December, in a leading article, remarks:—”Is the ‘Ne Temere’ decree a success? Does it stop mixed marriages? Or are such marriages more numerous than before? Various opinions are expressed on the subject by Catholics. The matter is one of supreme importance, and the facts with regard to the results must, of course, be awaited patiently before any reliable deductions can be made. If its effects in these countries should be to send more and more Catholics to be married at registry offices, and then to keep them away altogether from the Church, no doubt the subject will be again carefully considered in future years.”—Protestant Observer.