A PUBLIC meeting of an interesting kind was held in the Free Presbyterian Church here on the evening of Monday, 18th March. Rev. D. Macfarlane, pastor of the congregation, presided. He stated that he had asked the Rev. Walter Scott, of Australia, who was visiting the Western Isles, and whom he had met at the Portree Communion, to preach for him on the Sabbath. He had thought also that they would like to hear something from him about the state of the cause in the distant land where he laboured, hence their meeting that night.
At the chairman’s request, Mr. Scott opened the meeting with devotional exercises, reading a portion of Acts xxviii., and commenting on the words in verse 15, ” When the brethren heard of us, they came to meet us : whom when Paul saw, he thanked God, and took courage.” Mr. Scott remarked that the significance of the occasion here referred to, and of the effect of thankfulness and cheer which it had upon the Apostle, was his experience of isolation and trial through the opposition of former brethren. That at such a juncture he should meet with those from distant parts who were friendly and sympathetic towards him was a circumstance so providentially encouraging to him that, whilst it led him to thank God, it also nerved him hopefully in connection with the uncertain future which was before him. Mr. Scott went on to point out that there was room, he felt, for a kindred sentiment in connection with the meeting he was addressing. To himself it was matter of joy to find those in Scotland who were
so heartily in sympathy with the church in Australia which he represented, and with the particular testimony which, in that distant land, they were seeking to maintain. And their pastor had indicated a similar satisfaction in reference to his visit to them. Such mutual experience he felt to be the more significant owing to the testing providences which were at work, whether in Scotland or at the Antipodes. In one sense, it was a time of separations both at home and abroad. Yet, under such common trials through former brethren, was it not comforting if, as church positions under such sifting processes came to be more exactly defined, those like-minded were thereby discovered and drawn more nearly together? He was glad that they in the old land appreciated the expression of sympathy which his church, small as it was, had commissioned him to convey to them. There was much that was similar, even circumstantially, in the two positions. Although the Union with Voluntaries in Australia had taken place much earlier, yet the situation resulting from it was such that, in the Colonies, as well as at home, there were three distinct parties—there was the United Church; then there were the Free Presbyterians (for the church he represented used the same name even as themselves); and, again, there were those who, while still outside the Union, were not prepared to be so definite in their testimony, and who, in the latitude which they claimed, were found, for instance, using paraphrases in public worship equally with the inspired Psalms. He believed this distinction obtained as between the parties referred to in Scotland also. He rejoiced that, in regard to purity of worship, as well as in other matters, the Free Presbyterian Church, from which he came, and that in Scotland, were at one. In Australia they had even gone further. They had synodically acknowledged the perpetual obligation of the National Covenant of Scotland, and of the Solemn League and Covenant, for maintaining and carrying on a work of Reformation in the Three Kingdoms, as sworn and subscribed by all ranks in Scotland and England in 1643, and particularly as renewed in Scotland in 1648, as well as the duty of renewing these Covenants, with suitable confession of sin, in a Bond suited to present circumstances. In this way they desired to put themselves in line with the Second Reformation period and its attainments, and to recognise the principle of the Covenanted uniformity ignored by the Revolution Settlement of 1688. He hoped the Free Presbyterians of Scotland would do the same. Mr. Scott proceeded to refer to the particular circumstances of his own charge on the Clarence River, New South Wales. He mentioned that his immediate predecessors had been the Rev. Alexander M’Intyre, of Strontian, well known in the west of Scotland as a powerful and successful preacher; and the Rev. John Finlayson, of Coigach, both of whom had been highly appreciated in Australia. Moreover, his own people had come mainly from the Western Islands; and he himself, through his
maternal ancestry, had connection with Skye and with a former minister of Snizort, Rev. Roderick M’Leod. His manse, like their own, was on an island, on which they had two churches. [At the mainland end of the charge, namely, at Grafton, the congregation, as in Raasay, are deprived of the use of their church building, which is held by the party separated from them in a practically empty condition, those who erected it having had to worship in a hall even during Mr. Finlayson’s time]. In these respects there was a correspondence between the Raasay case and his own. Mr. Scott testified to the pleasure he had experienced in associating with their pastor, whose stand in 1893, and since, he had in Australia viewed most sympathetically. If spared to return to his people he said it would be with feelings of even deeper and closer interest in them and their Church. He hoped they in Scotland would not forget the cause which the Free Presbyterians of Australia were struggling to maintain in difficulties even greater, perhaps, than what obtained at home.
The Chairman, in thanking Mr. Scott for his address, expressed the happiness which the visit had afforded him. It had been peculiarly pleasant to him as having been the first visit to him of a minister outside of their own body since 1893—since he had been visited for the purpose of being deprived of his church and manse. The position and principles of the two churches represented seemed so far identical. It was singular that they had even the same name—although in adopting such a title in Scotland they had not recognised that already in Australia it was the name used by those witnessing for the same principles. He expressed the sympathy which they all felt with their friends in New South Wales. Mr. A. Macfarlane, schoolmaster, Raasay, spoke in similar terms of appreciation. Referring to the Union Church in Australia, he said he had sat in the Synod of Glenelg when the Rev. Dr. Mackay of Harris, formerly of Australia, had been twitted with the fact that whilst opposing union at home he had been identified with it abroad. He remembered the deep regret which Dr. Mackay then expressed that he had had any hand in that union. Their expectations of blessing by it had been, he said, sadly disappointed, so that he was glad to be dissociated from it and to return to Scotland, therefore, Mr. Macfarlane remarked, what they had just heard enabled them to understand the position even more clearly. He added that in Scotland they were accustomed to associate Australia in their minds with the idea of gold. But from the statement they had been listening to, they must come to the conclusion not only that there was gold in Australia, but that the gold of that land was good—there was bdellium and the onyx stone. There was a large attendance at the meeting, and the deepest interest was manifested throughout. The Rev. Mr. Macfarlane interpreted certain portions of the address in Gaelic. After the singing of the last three verses of the 122nd psalm, the benediction was pronounced by the pastor.