BY THE REV. D. BEATON, WICK.
(Continued from page 143.)
III.—REV. ALEXANDER GUNN, WATTEN.
THOUGH, in the strictest sense, Mr. Gunn cannot be reckoned among Highland ministers inasmuch as he was not a Gaelic speaker, yet, in view of the fact that he was of pure Highland descent, and that his ministry was carried on in Caithness, in a district closely in touch with the Celtic part of that county, he may be included in the series. Alexander Gunn was born at Lochend of Watten in 1773. His father, John Gunn, was tacksman of Hestigrow, in the parish of Bower. One section of his clan claimed for him the honour of the chieftainship, but at a meeting at Thurso it was adjudged to a rival. He was a descendant of Donald Gunn of Braemore, who, on his death-bed, evidenced more the martial spirit of the Highland, than the Christian, warrior by addressing his sons around him in the words:—”I bequeath Braemore to you. I gained it by the sword, and if you cannot retain it by the same title, you deserve to lose it.” Alexander Gunn’s mother was Jane Horne, daughter of John Horne of Scouthal, and sister of John Horne of Strokoke, the ancestor of Lieutenant-General Horne, who has made a name for himself in the Great War. Her grandson, the Rev. Alexander Auld, has given a sympathetic sketch of this worthy woman in his Ministers and Men of the Far North. “It was interesting,” he writes, “to hear her tell of old times in Caithness (for, when she was born, the agitation of the rebellion of ’45 had not subsided), when manners were simpler, and the habits of society kindlier. Her early religious life was associated with the ministry of Mr. Douie of Thurso,^ to hear whom she used to ride on Sabbaths a distance of twenty-four miles; and, even until she was nearly ninety years of age, she rode to the church of Watten. Fondly we remember her mild countenance and venerable form, as latterly by her own fireside she sat meditating daily on the Word of God. To that Word, as to what alone was worth the holding, she clung, when her failing faculties had lost their grasp of everything else.”
^ Rev. Robert Douie or Dowie was minister of the Associate (Anti-Burgher) Congregation of Thurso from 1777-1797. James Haldane, in his Journal, refers to him as a “pious Anti-Burgher minister.”
Shortly after the birth of Alexander Gunn, a godly maternal uncle, on coming to the house, took the child into his arms, and remarked that the Lord would use him for the advancement of His cause. In his early youth there were not wanting signs that the Lord was preparing him for His own work in the vineyard. His father evidently had taken notice of these things, for on Alexander returning after a day’s herding with the requisite number of cattle, but few of them his father’s, his carelessness only called forth from his father, a quick-tempered man, the words:—”I suspect the Lord has other work for this boy than minding my cattle.”
Alexander attended the Wick parish school, taught by Mr. Milne, afterwards minister of Canisbay. Afterwards, he was sent to the parish school at Reay, which at that time was under the care of a noted teacher, Mr. William Munro. Among his fellow-scholars was John MacDonald, afterwards the famous Apostle of the North. Here a warm friendship began between them which ripened and deepened with the years as it passed from a merely natural to a Christian fellowship. At the early age of eighteen Mr. Gunn went to Aberdeen to study. It was no light undertaking in those days to go from Caithness to Aberdeen. “Travelling thither from Caithness,” says Rev. Alexander Auld, “was not an easy undertaking. The roads were often mere tracks; there were no public conveyances, and very seldom communication by sea—so students generally journeyed the whole way on foot. Mr. Gunn’s father sent horses with his son across the Ord of Caithness. There were certain manses on the road where students met with hospitable entertainment. One of these was the manse of Resolis; and there, during a temporary sojourn, Mr. Gunn first met his future wife. Her father was the Rev. Mr. Arthur, of Resolis, and her mother, daughter of Mr. Munro, of Poyntyfield.”^
^ Ministers and Men of the Far North, p. 19, 2nd edition.
As was customary in those days, divinity students acted as tutors in families during the interval when the University was closed. Mr. Gunn, following this custom, was employed as tutor to the family of the Rev. Robert Gunn, Latheron. At this date a meeting-house had been erected in the parish at Berriedale, which was under the care of the Rev. William Mackintosh, afterwards minister of Thurso. It was announced that Dr. Mackintosh, Tain, was to preach at the Berriedale meeting-house, and Mr. Gunn, with others, went to hear this noted herald of the Cross, and it was the beginning of days for him. At the beginning of his spiritual life he had not that remarkable sense of assurance of his interest in Christ as he afterwards enjoyed. But it was the dawning of the day that shone more and more unto the perfect day. It may be interesting, at this place in our narrative, to quote Mr. Auld’s words in reference to the way in which Mr. Gunn attained to higher spiritual attainments. “The writer,” he says, “was told by Dr. MacDonald of Urquhart, that on the occasion of one of his visits to Caithness, passing a day at the manse of Watten, he was so struck with his friend’s unusual spirituality of mind and conversation, that he asked him the reason of so marked a change. Mr. Gunn replied that after reading, some time ago, Scott’s Force of Truth, he felt that he needed an attainment in the divine life such as he had not hitherto known ; that thereupon he besought the Lord to lead him into this knowledge of Himself ; and that, before rising from his knees, he got what he sought.”^
^ Ministers and Men of the Far North, p. 20, 2nd edition.
Mr. Gunn was licensed by the Presbytery of Caithness in 1803, and was for some time thereafter appointed assistant to the minister of Orphir, Orkney. While here his preaching was blessed to not a few, some of whom were in the habit of coming on sacramental occasions to Watten after he had been settled there. In 1805 he received a presentation to Watten, and preached his first sermon from the words, “A prophet is not without honour, save in his own country, and in his own house.”
The condition of Caithness at the time of Mr. Gunn’s induction was anything but prosperous from a spiritual standpoint. Mr. Gunn presented the truths of the gospel in a forcible and fresh manner, and multitudes listened to the precious message setting forth God’s great salvation. His style of preaching and the burden of his message has been well set forth in Mr. Auld’s words, who was an intelligent and appreciative hearer :—” Great fulness of doctrinal statement,” he says, ” marked Mr. Gunn’s preaching. Some work not exclusively, yet most frequently, a special field of truth : he wrought more equally the whole. During the earlier years of his ministry he preached a good deal what is called ‘ the law.’ We do not, of course, mean legal doctrine, but a spiritual out-bringing of fallen man’s condition before God.† This is needful at all times, but it was specially so then, when man’s present state and eternal prospects were so superficially dealt with as to be practically ignored, and when reconciliation by Christ Jesus, if referred to, was so mixed up with human merit, that it was like the feet of Nebuchadnezzar’s image, ‘ part of iron and part of miry clay.’ To preach the law at that time was therefore doubly incumbent on a faithful minister—not only for the instruction and humiliation of his fellow-sinners, but also for the overthrow of the errors referred to. And Mr. Gunn did this powerfully, exhibiting the purity and justice of God as reflected in His holy law, setting forth man’s guilt and exposure to wrath everlasting, because of his breach of that law ; and his being wholly powerless, because ‘ dead in trespasses and in sin,’ to do anything whereby he might regain a standing in the sight of God. These, it may be said, are common doctrines. They were not so then, and they are not so at any time, in the way he handled them. Let it not be supposed, however, that his declaration of the gospel remedy was straightened. Far otherwise. The love of God the Father, the grace of God the Son—personal and mediatorial—and the power and fellowship of God the Holy Spirit, were not only declared, but also largely held forth ; and towards the latter years of his ministry, these truths received from him singularly full treatment.”^ This preaching bore abundant fruit through the rich blessing of God’s Spirit, and those awakened under his ministry were notable for the genuineness of their piety and the sincerity of their Christian profession.
† It is recorded that, on preaching one of his earliest sermons at Watten, the parish minister remarked on their return home : ” You were not popular to-day, sir.” ” In what respect ? ” asked Mr. Gunn. ” You spoke too much of the badness of our hearts. You had nothing to do with that. If our hearts are bad, we ought to make them better.” It was doctrine of this kind Mr. Gunn set out to combat, and combated very successfully.
^ Ministers and Men of the Far North, pp. 26, 27, 2nd edition.
Watten became a notable place to which God’s people resorted on communion occasions. On such occasions Mr. Gunn would have assisting him Rev. Archibald Cook, and his brother, Rev. Finlay Cook ; Rev. John Munro, Halkirk, and Rev. Walter Ross Taylor, Thurso, the very pick of the Caithness evangelical preachers of that period. These were high days in the spiritual experience of God’s people gathered from all parts of Caithness, and many found under the hospitable roof of David Steven, one of the most noted of the Caithness “men,” more than merely the bread that perisheth.
Mr. Gunn had a stiff fight with many of the questionable social practices that existed in the parish. He sternly set his face against smuggling and dancing and drinking revels, and, as time went on, the influence of the minister increased and the power of the revellers for mischief diminished. At the beginning of the nineteenth century it was customary throughout Caithness to advertise in the churchyards when the congregation were dismissing, all the sales and public meetings for the week. Mr. Gunn also set his face against this, and soon it was abandoned, not only in his own parish, but throughout the county. The following incident shows how Satan over-reached himself. At the election of a Member of Parliament for the County, the usual proclamation was brought to Watten to be read in the church at the conclusion of divine worship. Mr. Gunn objected to this, with the consequence that the Sheriff wrote him warning him that the consequences of his action were imprisonment and confiscation of goods. Mr. Gunn replied that where God’s honour was concerned a fine of five shillings or imprisonment and confiscation, were all alike to him. The Sheriff again wrote peremptorily demanding whether the officer would be permitted to read the proclamation. To this, the minister replied that it might be read to the walls of the church which belonged to the State, but he would not allow it to be read to the people. Accordingly next Sabbath the congregation met outside. Mr. Gunn, on rising to give out the psalm said, “Let us sing to the praise of our redeeming God.” He preached with great power and unction, and took no notice of the occasion of their meeting in the open. The Sheriff Officer came to Watten, but found the church empty. The legal lights of the county vowed all sorts of punitive measures on the daring minister, but ultimately allowed the matter to drop. However, when the next election came round, they were determined not to be outwitted by the minister of Watten. To make sure of having the proclamation read, the Officer rose and began to read the proclamation as the minister rose to pray. “Put that man out,” said Mr. Gunn. “That is all I want,” said the man as he left the church and made off to Wick. The legal authorities now thought they had the minister completely in their grasp as he had been involved in the deforcement of a law-officer. But the tables were completely turned when it was discovered that the officer laid himself open to be charged for disturbing divine worship. Mr. Gunn’s remark on the turn of events was: “They fall into their own pits.”
Mr. Gunn had his own trials in going through the wilderness, which he bore with a fine Christian resignation. While conducting family worship after the death of one of his sons, he expressed his resignation to the divine will in these words: “Not only this one, Lord, we surrender, but them all, shouldst Thou call for them.” In the autumn of 1836 Mr. Gunn set out to the west coast of Sutherland in the hope of benefiting his health. His friends at the manse of Thurso in parting with him expressed the hope that the tour would be beneficial to him. “As to that,” he replied, “I cannot say; but this I can say—
He will not be in glory
And leave me behind.”
He had not gone further than Farr, however, when he felt he was unable to proceed, and, returning, called at the manse of Thurso and took to bed, from which he never rose again. He died in September, 1836, aged 62 years. It is a point worthy of note that it was in the Thurso manse (the home of the Rev. Walter Ross Taylor), that the Rev. John Munro, Halkirk, also died. And these were the two ministers who preached at Mr. Taylor’s induction—the former in English and the latter in Gaelic.
Unfortunately there is not much written material of Mr. Gunn’s to give one an idea of the subjects he dealt with. In the Free Presbyterian Magazine (I., p. 348), there is given Notes of the Address to Rev. W. R. Taylor at his induction to Thurso in 1831. The address is founded on the words—”Study to shew thyself approved unto God” (2 Tim. ii. 15). He puts the question, How is the work to be carried on? and answers it thus:—”Only in and through the faith of Christ’s word of promise, ‘Lo, I am with you.’ That is sufficient for you, be against you what may; that is the promise you are to plead, and to employ in answer to all the difficulties that may beset you, and all the opposition that may assail you. No doubt you may sometimes want the sense of Christ’s presence, your inward peace may be interrupted, and your outward lot may be perplexing. But whatever be your case, cleave to the Lord’s word, and keep to His work, and assuredly He will cause you to hear His promise anew in your experience, saying to you, ‘Fear not, for I am with thee; be not dismayed, for I am thy God.’ O! then cleave to the Lord at all times, cleave to His word, and to the work to which you are called, steadfastly pursue the great ends of the ministry, faithfully testify of Christ, and prayerfully warn souls, and you will find the Lord ever nigh unto you for all that you wait upon Him for. And may God bless you out of Zion, and give you to see the good of Jerusalem, and at length lift up your head with joy.”
In addition to the above address, there is also a sermon in print on the text—”But when Jesus heard that, he said unto them, they that be whole need not a physician, but they that are sick” (Matt. ix. 12).^ Even to this day the name of Mr. Gunn is held in the highest esteem in Caithness, and the respect and reverence he inspired may be gathered from what Mr. Sage says concerning him. “During my residence in Caithness,” he writes, “I had become slightly acquainted with him, but this was the first time I had the opportunity fully to enter into and estimate the excellency of his Christian and ministerial character. The simplicity of his faith, the soundness of his views, and the heaven-tending earnestness of his spirit made me feel that, while I was scarce a disciple, he was truly a master in Israel.”† There is an excellent biographical sketch in Rev. Alexander Auld’s Ministers and Men of the Far North, to which the writer acknowledges his indebtedness.
^ Free Presbyterian Magazine, xiii. 245, 287. This sermon was preached in 1809, and is the only discourse, with the exception of the above address of Mr. Gunn’s, which was ever published.
† Memorabilia Domestica, p. 411, 1st edition.
We cannot do better, by way of concluding this sketch, than by quoting the words of David Steven, himself a master in Israel:—”Thou hast left this dusky stage, and thou hast left behind thee many sorrowful hearts and tearful eyes. At the time of thy entering the vineyard, the hedges were broken down—thorns and thistles covered the face of it, and wild beasts browsed on it without interruption; but through grace thou didst faithfully proclaim the name of Zion’s Lord and King, and didst earnestly contend for the honour of her laws and crown rights. To thee was given much of the undaunted spirit and courage of the Reformers, so that thy fame spread abroad and shamed many lazy shepherds who heeded not the desolations and the reproach that had fallen upon Zion. By thy life and conversation, by thy example and instructions, thou hast left thy fellow-sinners without excuse. What are now-a-days called harmless amusements, thou didst call by their true scriptural names, ‘revellings and such like.’ And when we read the Bible, and find there the texts from which thou, as a herald of mercy, didst declare the truth of God, for the admonishing and building up of souls, we are brought back to days long gone by. If we are lost at last, our blood will not be found in thy skirts. The memory of the righteous shall be had in everlasting remembrance, and truly thine is sweet and savoury to those thou hast left behind.”