OF those who formed the first Presbytery of the Free Presbyterian Church of Scotland there are still two with us, viz., Rev. D. Macfarlane, Dingwall, and Mr Alexander Macfarlane, elder, Oban. It is now thirty-three years ago since Mr Macfarlane tabled his protest against the Declaratory Act in the Assembly of the Free Church. Thirty-three years are short in measuring the life of a Church, but they cover a whole generation as far as human life is concerned. Those whose memories carry them back to the events preceding, and culminating in, the formation of the Free Presbyterian Church of Scotland can scarcely realise at times that thirty-three years have passed on time’s ceaseless flight since 1893, and that a new generation—men and women—has arisen, many of whom are now fathers and mothers, who were not born when the Free Presbyterian testimony was raised in 1893. These have been told what their fathers did, and according to the useful and instructive custom inculcated by the Synod each minister is supposed every year to explain the principles and doctrines for which the Free Presbyterian Church stands. In addition to this our people have opportunities of hearing lectures on this subject on other occasions, and some of these have appeared in our pages from time to time. But it has been said that while this is so, and while these addresses are admirable in themselves, and that while mention is invariably made of the Declaratory Act which was the formal cause of our separation from the Free Church, no detailed criticism and explanation of that notorious Act is given. It has also been said that something should be done in giving a fuller history of the Free Presbyterian movement than can be done in a lecture or series of lectures. Now, while we are not to be held as accepting the justness of the above criticism without question as far as our brethren are concerned, we admit that there is some point in it as far as we ourselves are concerned. The explanation is simple enough. The Act was so thoroughly discussed and dissected from the time of its first appearance before the Church Courts and after the formation of the Free Presbyterian Church that we mistakenly take for granted that most of our people are as familiar with its subtly false doctrines as ourselves. In regard to a history of the Free Presbyterian Church, we believe some step will be taken soon to meet this want. As far as the Declaratory Act is concerned, we purpose, in a series of articles on this Act, to make good the omission referred to above, and to place before our readers, especially our younger readers, its subtle and dangerous teaching, which is now bearing such a woeful harvest in the United Free Church. The doctrinal and other declensions in the Free Church began, it is true, before 1892 when the Declaratory Act was passed by the General Assembly. Departure from purity of worship was one of the early declensions, then followed the introduction of the new higher critical teaching, and in order to pave the way for union with the United Presbyterian Church, a movement was set on foot which culminated in the passing of the Declaratory Act. Dissatisfaction with the Calvinistic and scriptural doctrines of the Confession of Faith had been gradually finding a place in the minds of many of the Free Church ministers, and under the leadership of Dr Rainy, a man possessed with an acute mind, one of those inestimable boons of heaven when carrying its possessor in the right direction, but a veritable curse to the possessor and others when leading him into the wrong way. Dr Rainy’s influence over the majority of the Free Church was complete, and he could get them to do almost anything he wished. It was due to his leadership that the Declaratory Act was made part of the legislation of the once noble Free Church of Scotland. The Act went down as an overture from the General Assembly to the Presbyteries of the Church under the Barrier Act, and by a vote of the majority of the Presbyteries it was approved, and in 1892 it became the law of the Free Church of Scotland. The Act professes to give an exposition of certain doctrines of the Confession of Faith with the view of removing “difficulties and scruples which have been felt by some in reference to the declaration of belief required from persons who receive licence, or are admitted to office” in the Free Church. As we intend dealing with the Act in its various sections it is quoted here at length for the convenience of our readers, some of whom may never have seen it:—
“Whereas it is expedient to remove difficulties and scruples which have been felt by some in reference to the declaration of belief required from persons who receive licence or are admitted to office in this Church, the General Assembly, with consent of Presbyteries, declare as follows:—
“I. That, in holding and teaching, according to the Confession, the divine purpose of grace towards those who are saved, and the execution of that purpose in time, this Church most earnestly proclaims, as standing in the forefront of the revelation of grace, the love of God, Father, Son, and Holy Spirit, to sinners of mankind, manifested especially in the Father’s gift of the Son to be the Saviour of the world, in the coming of the Son to offer Himself, a propitiation for sin, and in the strivings of the Holy Spirit with men to bring them to repentance.
“II. That this Church also holds that all who hear the Gospel are warranted and required to believe to the saving of their souls; and that in the case of such as do not believe, but perish in their sins, the issue is due to their own rejection of the Gospel call: That this Church does not teach, and does not regard the Confession as teaching, the foreordination of men to death irrespective of their own sin.
“III. That it is the duty of those who believe, and one end of their calling by God, to make known the Gospel to all men everywhere for the obedience of faith. And that while the Gospel is the ordinary means of salvation for those to whom it is made known, yet it does not follow, nor is the Confession to be held as teaching, that any who die in infancy are lost, or that God may not extend His mercy, for Christ’s sake, and by His Holy Spirit, to those who are beyond the reach of these means, as it may seem good to Him, according to the riches of His grace.
“IV. That, in holding and teaching, according to the Confession of Faith, the corruption of man’s whole nature as fallen, this Church also maintains that there remain tokens of his greatness as created in the image of God; that he possesses a knowledge of God and of duty; that he is responsible for compliance with the moral law and with the Gospel; and that, although unable without the aid of the Holy Spirit to return to God, he is capable of affections and actions which in themselves are virtuous and praiseworthy.
“V. That this Church disclaims intolerant or persecuting principles, and does not consider her office-bearers, in subscribing the Confession, committed to any principles inconsistent with liberty of conscience and the right of private judgment.
“VI. That while diversity of opinion is recognised in this Church on such points in the Confession as do not enter into the substance of the Reformed Faith therein set forth, the Church retains full authority to determine, in any case which may arise, what points fall within this description, and thus to guard against any abuse of this liberty to the detriment of sound doctrine, or to the injury of her unity and peace.”