the concurrence of Archdeacon Scott, who, however,
were often members of dissenting communions.

At this time, the doctrinal views of the various denominations were in
general harmony: the standards of the church of Scotland, the
declaration of the congregationalists, and the articles of the church of
England, are of the same general import. The wesleyans, and the society
of friends, entertain some opinions at variance with these symbols; but
in their ordinary teaching, all parties employed nearly the same
theological and devotional terms. Their views of church government, and
of ritual observances, were the chief points of dissonance; but in
scattered settlements of recent formation these distinctions were rather
matters of recollection than of practice. There were no diocesan, no
presbyterial or other courts. In the towns the denominations maintained
their exclusive forms and separate teachers; but controversial divinity
was excluded by common consent from rural ministrations; and wherever
christian ministers presented themselves in this character they were
welcome, and in any other almost unknown. It was not possible, or
perhaps desirable, that this interchange should last: experience has
shown that organisation is requisite to permanent vigour; but when
bodies of professors ranged under their separate banners, their general
sympathies were lost in the corporation spirit.

Unless as temporary agents in the instruction of prisoners, the
government did not recognise the title of any, except the Anglican
clergy, to the patronage of the crown. Others were favored with sites
for their churches, and in some instances with assistance in rearing
them; but at that time land was granted to private persons, and loans of
mechanics were allowed to assist the settler in building his dwelling.

The emigration of respectable families from Scotland produced an
important revolution: they, it is alleged, constituted one half of the
free settlers in the country districts. Their attachment to that form of
christianity which is professed in North Britain, was not weakened by
their migration.

The Rev. A. Macarthur, ordained a missionary minister by the united
associate synod of Scotland, arrived in Van Diemen's Land in 1823: the
first presbyterian clergyman established in this hemisphere. The
innumerable sections of presbyterians differ with each other, chiefly on
grounds almost unintelligible out of Scotland.

The arrival of John Du