ANDREW GRAY (PERTH)
CONTINENTAL
WORK
Still greater enthusiasm was stirred up in May, 1845, by
the arrival of Dr. Merle D'Aubigne. Never since the day of the Disruption had
the building of Tanfield been so crowded. Men hurried up from the country, and
eagerly competed for places. The benches open to the public, the seats of the
members, the passages were all densely filled. In fact the magnificent
hall presented an unbroken mass of human beings. The greatest orator of
Scotland was going to introduce the most eloquent writer of Switzerland to a
Scottish audience. In striking words
Dr. Chalmers spoke in name of
his country, and gave a welcome to the illustrious stranger. And no less
striking was the reply.
"I come from Geneva, and I am in Scotland. Three
centuries ago, a man came from France to our city at the foot of the Alps, on
the borders of Lake Leman, and there he reared the standard of truth. His name
was John Calvin. Some years afterwards, another man came across the Jura to our
magnificent country. He had been taken prisoner, and made his escape from the
Castle of St. Andrews. He had been driven out of
England and Scotland. His name was John Knox. These two men embraced as
brothers. John Knox shook hands with John Calvin - the representative of
Scotland and the man of Geneva. Well, dear friends and brethren, I see in this
Assembly the successors of Knox and his people. The Free Presbyterian Church of
Scotland is before me, and I come from Geneva to give you a brother's hand.
After three centuries, Geneva and Scotland shake hands together in the name of
the Lord to whom we belong, and who shed His blood for us - in the name of His
exclusive dominion, and the independence of His Church from any temporal power.
We shake hands in a spirit, not of pride, but of love, of humility, of
peace.
Thus his address opened, and from point to point the stream of
eloquence flowed, profoundly impressing the great audience, aud stirring every
heart into enthusiasm. But more eloquent than any speech was the course of
events which immediately followed. A disruption took place in the Church of the
Canton de Vaud. It was inquired into on the spot by Mr. Andrew Gray of
Perth, who was sent over for the purpose, and so favourably reported on
that a collection was made on behalf of the outgoing brethren; and to a
considerable extent that Free Church was aided in the midst of her initial
difficulties by the contributions of the Free Church of Scotland.
Then
followed, in 1848, the disruption of the Protestant Church in France, and the
appearance of Count Gasparin, along with the Rev. Frederick Monod, to plead the
cause of the Free Churches. And very cordially was the appeal responded to in
name of the Assembly by Dr. Cunningham, who bore his
testimony on behalf of the movement. The deputation were welcomed as
representing the noble Church of the old Huguenots.
From time to time a
succession of such men appeared at the Assembly. Dr. Capadose, Count St.
George, Professor de la Harpe, and many others came from different quarters.
The platform at Tanfield became a meeting-place where the representatives of
many nationalities and Churches came together in love and loyalty to the same
Saviour, and to express their sympathy with the Free Church in her principles
and struggles. Sometimes the addresses were delivered in somewhat broken
English. Often they were interspersed with foreign idioms and pronunciations;
but none the less - rather all the more - they arrested the attention and spoke
bome to the hearts of the people. It was with unfailing interest that ministers
and laymen united in giving them welcome. In view of the outside public, as
Lord Cockburn remarked, "the moral impression of the party [the Free
Church], " and its almost European station, elevated it above all other native
sects more than even the splendour of its voluntary treasury. Its hall at
Tanfleld was crowded, though it be supposed to hold 3000 people. The Assembly
was bowed to and shaken by the hand by deputations from religious communities
that never sent their representatives on such a pilgrimage before.
But gratifying as all this was, there was some risk, as
Dr. Candlish remarked, lest the
kind of statements addressed to the Free Church from so many honoured brethren,
should fill them with pride and vainglory. But, I confess, he continued that a
very different impression was made on me. "A spirit of solemn awe took
possession of my mind, not only from the consideration of the unworthiness of
this Church, which occupies so high a position, but still more from the risk
and hazard there may be of our dishonouring, not only our position, but that
God who has assigned it us to occupy. While men were animated by such
feelings, it is easy to see how the Free Church, from the very outset of her
history, was led to take the deepest interest in the Protestant Churches of the
Continent, struggling, as many of them were, with formidable difficulties,
while upholding the cause of Christ. At first, the great object was to raise
money on their behalf, and aid them in their work. Along with this, certain
towns were fixed on, where ministers were planted and congregations formed, as
centres of Evangelical influence. At a later period, the plan was adopted of
giving supply, during certain months of the year, in places much frequented by
English-speaking strangers. In this way the Free Church has made her influence
increasingly felt in Germany, France, Switzerland, Italy, and even in Spain and
Portugal.
ANNALS OF THE DISRUPTION.
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